CCT 14 Rationale IV, William Durand, Thibodeau: On the Mass and Each Action Pertaining to It (Corpus Christianorum in Translation) 9782503548791, 2503548792

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William Durand Rationale IV On the Mass and Each Action Pertaining to it

CORPVS CHRISTIANORVM IN TRANSLATION

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CORPVS CHRISTIANORVM Continuatio Mediaeualis CXL

GVILLELMI DVRANTI RATIONALE DIVINORVM OFFICIORVM IV edidervnt A. Davril O.S.B. et T. M. Thibodeau

TURNHOUT

FHG

William Durand Rationale Book Four On the Mass and Each Action Pertaining to it

Introduction, translation and notes by Timothy M. Thibodeau

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© 2013, Brepols Publishers n.v., Turnhout, Belgium All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher.

D/2013/0095/84 ISBN 978-2-503-54879-1 Printed on acid-free paper.

Table of Contents

Preface 9 Introduction 13 The Life of William Durand 14 The Genre of Mass Exposition and the Rationale 17 The Modern Edition and Previous Translations of Book 4 22 Rules for the New Translation and Durand’s Sources 26 Durand and Medieval Musicology 31 Bibliography 34 Abbreviations for Collections or Editions 34 Abbreviations for Legal Sources 36 Primary Sources 37 Secondary Sources 43 Rationale iv. On the Mass and Each Action Pertaining to it 49 Prologue 51 On the Five Psalms that the Priest Says Before Celebrating Mass 75 On the Grooming of the Hair and the Washing of Hands 77 On the Sprinkling of the Holy Water 80 On the Office or Introit of the Mass 85 On the Entrance of the Priest and Bishop to the Altar and Their Processions 91 On the Confession of Faith 107 On the Blessing of the Incense and its Placement in the Censer 112 On the Kissing of the Altar and the [Gospel] Book 115

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On the Censing [of the Altar] 119 How the Bishop or Priest and their Ministers Should Stand at the Altar 122 On the “Lord Have Mercy [Kyrie Eleison]” 127 On the “Glory to God in the Highest [Gloria in Excelsis]” 130 On the Greeting of the People 134 On the Prayer or Collect 144 On the Epistle 159 On the Reverence Given After the Reading of the Epistle 166 On the Seating of the Bishop or the Priest and the Ministers 168 On the Gradual or Responsory 171 On the Alleluia 176 On the Tract 182 On the Prose or Sequence 187 On the Movement of the Priest 191 On the Gospel 193 On the Creed 216 On the Preaching 232 The Second Part of the Mass, On the Offertory: Introduction 235 On the Washing of Hands 239 On the Corporal Linens 241 On the Offering of the Priest and the Office of the Ministers Therein; On the Paten and the Offerings of the People and Clergy 245 On the Second Censing 264 On the Bowing of the Priest, the Kissing of the Altar and the Prayer 267 On the Preface 272 On the “Holy [Sanctus]” 285 On the Secret or the Canon of the Mass 290 The Exposition of the Canon 297 On the Second Part of the Canon: “Remember, O Lord” 307 On the Third Part of the Canon: “In the Unity” 311 On the Fourth Part of the Canon: “This Oblation” 316 On the Fifth Part of the Canon: “This Our Oblation” 324 On the Sixth Part of the Canon: “Who, the Day Before He Suffered” 330 On the Seventh Part of the Canon: “In Like Manner” 359 On the Eighth Part of the Canon: “Wherefore, Calling to Mind” 381

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On the Ninth Part of the Canon: “Most Humbly We Implore You” 390 On the Tenth Part of the Canon: “Remember, Also, O Lord” 396 On the Eleventh Part of the Canon: “To Us Also” 400 On the “Our Father” 413 An Exposition of the “Our Father” 420 The Third Part of the Mass: On the Silence After the Lord’s Prayer 434 On the Resumption of the Paten 438 On the Fraction of the Host 442 On the “Lamb of God” 456 On the Kiss of Peace 461 The Beginning of the Fourth Part of the Mass, On the Communion of the Priest 467 On the Ablution of the Hands 475 On the Postcommunion [Antiphon] 477 On the Final Prayer and “The Mass is Ended” 479 Why the Priest Kisses the Shoulders of the Pontiff 485 On the Final Blessing 487 Indices 493 Index of Biblical Citations 495 Index of Sources 509 Index of Legal Sources 515 Index of Liturgical Texts 517 Name Index 520 Index of Subjects 522

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Preface

As of this writing, I have devoted over a quarter century of academic research and publication to the life and liturgical works of William Durand the Elder of Mende (c. 1230–1296). My first step on that long journey was the approval of my doctoral thesis proposal on Durand’s liturgical magnum opus, the Rationale divinorum officiorum at the University of Notre Dame (USA) in the fall of 1986. Most of the research for this work was carried out in the Hesburgh Library. Through the now antiquated technology of microfilm and microfiche of medieval manuscripts from various European and American archives, I began the preliminary work that would evolve into a modern edition of Durand’s treatise. My research venues eventually expanded to include the Bibliothèque Nationale in Paris, Chartres cathedral, the Abbey of St. Benoîtsur-Loire, the provincial archives of Durand’s ancient diocese of Mende, and Durand’s final resting place in the basilica of Santa Maria sopra Minerva in Rome. It was through my thesis director, William G. Storey, that I developed the academic connections that allowed me to pursue my passion for medieval liturgics in these far-flung locations. The professional relationships that he helped me forge largely shaped my academic career and put me on the path of co-editing the critical edition of Durand’s Rationale which serves as the basis of the present translation. Among those whom I would like to thank once again for their unflagging support and tutelage: the late PierreMarie Gy, O.P., of the Institut Catholique in Paris, who invited

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me to an international colloquium on Durand in Mende, in May of 1990, and through whom I had the good fortune of being asked to help edit the modern edition of Rationale; Clarence C. Menard, O.M.I., whose pioneering research on the Rationale is the foundation of all my work on Durand; Roger E. Reynolds, with whom I participated in the international colloquium in Mende, and whose guest I have been at the University of Toronto; Luc Jocqué, managing editor of Corpus Christianorum, Continuatio Mediaevalis, who offered invaluable help and support at every stage of publication of the Latin edition. There are others whom I would especially like to thank for their help with the present volume. Marjorie Roth (Nazareth College) answered many questions about medieval musicology in the beginning stages of my translation. Susan Boynton (Columbia University) was extraordinarily generous in sharing her expertise in medieval liturgy and musicology, and offered many helpful corrections and suggestions for the translation of several chapters of Book 4. She also provided excellent bibliographic references for the most recent research in medieval musicology. Lori Kruckenberg (University of Oregon) offered valuable commentary on Durand’s exposition of the Alleluia and the Sequence; she also shared important bibliographic material related to her own research. My wife Susan offered helpful critique and editorial assistance with each draft of the introduction. My student assistant Emily Cornish provided valuable service by helping me proofread the final draft of the book and also helping me compile the indices. My most profound gratitude and affection go to my colleague, the late Anselme Davril, O.S.B. I first met Père Davril in May of 1990. As we sat within walking distance of the medieval cathedral of Mende, he and I discussed the basic contours of a proposed critical edition of Durand’s lengthy commentary. And so began a collaboration that would span a decade and bring me back to France to spend time within the peaceful confines of Père Davril’s monastic community in the Abbaye de Fleury. Exactly ten years after we began this huge project, we celebrated the publication of the third and final volume of our three-volume, nearly 1700-page critical edition of all eight books of the Rationale.

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I will be forever grateful to Père Davril for his expertise in the field of medieval liturgy; his tireless work ethic; his generous hospitality; his many kind expressions of encouragement and support; and his devotion to his faith and the monastic life. I was saddened by the news of his passing, but grateful for the many blessings that accrued from his friendship. This book is dedicated to him.

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Introduction

William Durand1 of Mende’s (c. 1230–1296) Rationale divinorum officiorum is a text to which I have devoted nearly three decades of scholarly work. Because of the length of the present volume, I made a conscious decision in the introductory material not to present a long or detailed history of the genre of liturgical commentary in which Durand’s Rationale is famously situated. This would duplicate material found in my previously published works. For example, I offered a comprehensive overview of the development of this genre and its relationship to the liturgy of Latin Christendom in the later Middle Ages in the Oxford History of Christian Worship.2 I also provided extensive coverage and analysis of the life and works of William Durand in my translations of Books 1–3 of the Rationale.3 My last book, a translation of Durand’s commentary on the clerical orders and the vestments of the

1  Durand’s name appears in several variant forms in scholarly literature. The medieval Latin spelling is most often Durantis or Duranti, and less frequently, Durandus. I have opted for the modern French spelling of his name, Durand, following the precedent set by the editor of his famous Pontificale, Michel Andrieu. See n. 8. 2  Timothy M. Thibodeau, “Western Christendom,” The Oxford History of Christian Worship, edited by Geoffrey Wainwright and Karen B. Westerfield Tucker (Oxford and New York: Oxford University Press, 2006), 216–253. 3  The Rationale divinorum officiorum of William Durand of Mende. A New Translation of the Prologue and Book One (New York: Columbia University Press, 2007); William Durand of Mende: On the Clergy and Their Vestments (Scranton and Chicago: University of Scranton Press, 2009).

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clergy, provides the lengthiest and most up to date presentation of the life and work of Durand available in the English language. The introductory material of the present volume focuses sharply on topics that will help contextualize Durand’s Mass commentary for the general reader who might not be familiar with Durand or his liturgical work. I have included a short biography, a brief description of the genre of liturgical commentary, a discussion of previous vernacular translations, and my own rules for translating the present text. The introduction concludes with a discussion of the problems associated with interpreting and translating Durand’s musicological terminology.

The Life of William Durand4 Aside from the fact that he was born in the rugged terrain of Provence, in Puimisson (c. 1230), we know virtually nothing about Durand’s family, early life or upbringing. From the time of his ordination as a subdeacon in Narbonne (c. 1250), we are on much more solid footing in our attempts to reconstruct his life. It seems that from a young age, Durand was destined for a clerical career that saw him advance in holy orders, from priesthood (1279), to election and consecration as bishop of his native diocese of Mende (1286). In many respects, his formal education and professional career are reflective of important developments in the Latin Church of the thirteenth century. His advancement through clerical or-

At present, there is still no complete modern biography of Durand. Though antiquated, there are two good surveys of his life and career: Victor Leclerq, “Guillaume Duranti, Évêque de Mende, surnommé le Spéculateur,” in Histoire Littéraire de la France (Paris: Académie royale des Inscriptions et Belles-Lettres, 1895), 20: 411–480; Louis Faletti, “Guillaume Durand,” Dictionnaire de droit canonique 5 (1953): 1014–1075. See also Timothy M. Thibodeau, “William Durandus,” Medieval Italy: An Encyclopedia, ed. Christopher Kleinhenz (New York and London: Routledge, 2003), 2: 1168–1169. The most up-to-date bibliography for Durand studies can be found in Pierre-Marie Gy, ed., Guillaume Durand, Évêque de Mende (v. 1230–1296): Canoniste, liturgiste et homme politique (Paris: Éditions du Centre National de la Recherche Scientifique, 1992). 4 

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ders, as a sort of cursus honorum, was facilitated by his rigorous training in canon law at the prestigious University of Bologna. Not only was Durand a preeminent compiler of liturgical service books and a renowned liturgical expositor, he was equally well known in his own day for his work in procedural law. Durand’s publication of a mammoth legal textbook, the Speculum Iudiciale (1276/1291),5 earned him the nickname, the “Speculator.” That Durand studied law and earned a doctorate at the University of Bologna (c. 1263) gave him access to the writings and opinions of some of the greatest jurists of the classical age of canon law. Having mastered the Decretum of Gratian (c. 1140), the Liber Extra of Gregory IX (1234),6 and a host of impressive glosses and commentaries on the Church’s law, Durand could easily come to the attention of leading members of the Roman Curia, where he began a long and distinguished career in the bustling papal court of the late thirteenth century (c. 1264). Aside from Durand’s duties as papal chaplain (some of which he describes in his commentary on various parts of the liturgy), he took an active role in various legal tribunals in Rome.7 But perhaps his most memorable assignment as a papal peritus or expert in Church law was his participation in the Second Council of Lyons (1274), where Durand served Pope Gregory X (r. 1271–1276); he later had a hand in editing the official decrees of the Council. In Book 4.25 of the Rationale, in his commentary on the Creed, Durand provides eyewitness testimony for the response of the Greek delegation to the pope’s proposal to end a centuries old 5  William Durand, Speculum iudiciale, illustratum et repurgatum a Giovanni Andrea et Baldo degli Ubaldi, 4 parts in 2 vols. (Basel: Froben, 1574; repr., Darmstadt: Aalen, 1975). 6  Emile Friedberg, Corpus Iuris Canonici, 2 vols. (Leipzig: Bernard Tauchnitz, 1879; repr., Graz: Akademische Druck-u. Verlagsanstalt, 1959). Friedberg’s edition contains both the Decretum and the Liber Extra. I have discussed the relationship between Durand’s training as a canonist and his work as a liturgical expositor in Timothy M. Thibodeau, “Canon Law and Liturgical Exposition in Durand’s Rationale,” Bulletin of Medieval Canon Law 22 (1998): 41–52. 7  Durand identifies his original position in the Roman curia as: “papal chaplain and subdeacon of the Lord Pope, and general auditor for the papal palace [capellanus et subdiaconus domini papae, auditor generalis ipsius palatii];” Durand, Speculum iudiciale, 2.2, De citatione 6.1, vol. 1: 444.

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schism between the Latin and Greek Churches. Durand offers a lively account of the Greek delegation’s formal acceptance of the disputed Filioque clause, the contentious Western addition to the Creed that made the Holy Spirit proceed “from the Father and the Son.” Durand’s account of what transpired at the Council is generally historically correct. The Latin clerics who attended the Council believed that this reconciliation over the Creed would lead to a lasting union between the two Churches, but the majority of Greek clerics in the Byzantine Empire rejected this conciliar formulation. After the death of Michael VIII Palaeologus (r. 1259–1282), his successor Andronicus II Palaeologus (r. 1282–1328) repudiated the Creed of Lyons II. Durand offers no commentary on the ultimate failure of the Council’s attempt at ecumenical reconciliation. Still, the detail with which Durand chronicles the workings of the Council is remarkable; an especially rare occasion in the Rationale. Twenty years later, at about the same time that Durand compiled his famous Pontificale,8 or “bishop’s book,” and when he was completing the first redaction of the Rationale, he also published an exhaustive commentary on the decrees of the Second Council of Lyons (c. 1294).9 After a flurry of literary activity that corresponded with Durand’s election and tenure as bishop of Mende, his clerical career ended in Rome, where he was engaged in the lost political causes of his friend and confidant, Pope Boniface VIII (r. 1294–1303). The tumultuous battles between the imperialists and the papalists for hegemony in central and northern Italy ended in failure for Durand when he was given the responsibility of coordinating a papal military campaign in the Romagna. On the heels of that failed mission, Durand retired to Rome, where he died on 1 November 1296. He was buried in the relatively new Gothic church (now basilica) of Santa Maria sopra Minerva, a stone’s throw away 8  Michel Andrieu, ed., Le Pontifical Romain au Moyen Âge III. Le Pontifical de Guillaume Durand, Studi e Testi 88 (Vatican City: Biblioteca Apostolica Vaticana, 1940). 9  In sacrosanctum Lugdunense concilium sub Gregorio X Guilelmi Duranti cognomento Speculatoris commentarius (Fano: Simone Maiolo, 1569).

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from the Pantheon. The modern visitor to his tomb can still view a magnificently crafted effigy of him and a long epitaph that honors his life and work.10

The Genre of Mass Exposition and the Rationale The genre of extended liturgical commentary which Durand codified and immortalized in the Rationale is nearly as ancient as the Christian religion itself. Evolving from patristic catechetical and sermon literature on baptism and the rites of Christian initiation, this medieval genre was solidified and took a quantum leap in the Carolingian era, at the height of the ambitious religious and educational reforms of the eighth and ninth century Frankish kings. The father of extended Latin liturgical commentary was the immensely popular and equally controversial Carolingian bishop, Amalarius of Metz (c. 775/780–852-853).11 This so-called “Amalarian tradition” of liturgical exposition (which included lengthy commentary on the Divine Office and the Mass) was both descriptive and mystical. It was descriptive in the sense that we can use these works to reconstruct both the prayer texts and ceremonial acts in the worship services of the Church in Rome and in the Frankish realm. But more importantly, this literature was mystical in that Amalarius and his successors employed an allegorical hermeneutic to “unveil” or “uncover” the divine mysteries “hidden” within even the most seemingly trivial or innocuous aspects of the liturgy.

10  A transcription of the text can be found in Vincenzo Forcella, Iscrizioni delle Chiesi e d’Altri Edifici di Roma (Rome: Tip. delle scienze matematiche e fisiche, 1869), 1: 411. It is quite likely that this epitaph was composed by his nephew, William Durand the Younger, who became the next bishop of Mende (1296–1330). 11  I.M. Hanssens, ed., Amalarii episcopi opera liturgica omnia, Studi e Tesi 138, 139, 140 (Vatican City: Biblioteca Apostolica Vaticana, 1948–1950). For a short biography, see A. Cabannis, Amalarius of Metz (Amsterdam: North-Holland Publishing, 1954).

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This goal of “unveiling” the hidden mysteries of the liturgy is immediately identified by Durand in the Prologue of the Rationale: I, William, bishop of the holy church of Mende, by the indulgence of God alone, knocking at the door, will continue to knock, until the key of David deigns to open it for me (cf. Rev 3:20), so that the king might bring me into his cellar where he stores his wine (Song 2:4). Here the celestial model which was shown to Moses on the mountaintop will be revealed to me (cf. Ex 20), so that I can unveil and explain clearly and openly each object or ornament that belongs to the ecclesiastical services, what each of these signifies or represents figuratively, and set forth their rationale, according to that which has been revealed by Him who makes the tongues of infants speak eloquently (Wis 10:21), whose Spirit blows where it wishes (Jn 3:8), and gives to each one as it deserves (1 Cor 12:11), to the praise and glory of the Trinity.12

The Rationale enjoyed great popularity among clerics precisely because Durand synthesized a rich allegorical tradition of liturgical exposition that spanned four centuries. While there is little that is “new” in his lengthy commentary, Durand systematically compiled an encyclopedic compendium for the instruction and edification of clerics whose primary responsibility was the daily performance of the sacred rites of the Church. In the concluding section of the Rationale, Durand succinctly describes his compilation method: “Like a honey-bee, I have fruitfully gathered this [work] from diverse little booklets and the commentaries of others, as well as from the things which divine grace has furnished me…”13 Durand’s laborious exercise of compiling and editing his commentary was, to his mind, associated with cura animarum, or the pastoral care of souls. As a conscientious bishop, Durand undoubtedly worried that the clergy could lapse into an ignorant or perfunctory observance of the liturgy. With this in mind, he employs a fairly typical trope found in medieval literature directed at 12  13 

Thibodeau, Rationale divinorum officiorum, 1. Durand, Rationale, 8.14, CCCM 140B: 174.

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clerical reform. In the general Prologue of the Rationale, Durand castigates the clergy for their lack of reverence and spiritual understanding required for so great a responsibility: The priests and prelates of the Church, to whom it has been given to know these mysteries, as Luke testifies (cf. Lk 8:10), who are the bearers and dispensers of the sacraments, must understand these sacraments and shine with the virtues which they represent so that through their light, others may similarly be illumined. Otherwise, they are the blind leading the blind (cf. Mt 14:14), as the Prophet testifies: Their eyes have been blinded so they cannot see (Ps 68:24). But, it is sad to say, nowadays most of those priests who manage the Church’s affairs and conduct its worship on a day-to-day basis have little or no understanding of what the Divine Offices14 signify or why they were instituted, and in fact, the words of the Prophet Isaiah appear to be fulfilled literally: The priest and layman are alike (Isa 24:2). For in presenting the sacred loaves at the table of the Lord, they neither see nor understand these mysteries; God will undoubtedly judge them justly as though they were mere beasts of burden carrying bread for others. For this ignorance they shall be held accountable on the day of wrath and judgment; when the cedars of Paradise tremble, what shall the desert shrub do?15

The modern reader of the Rationale who is unfamiliar with the medieval genre of Mass exposition might be surprised to see an abundance of scriptural citations on almost every page of Durand’s commentary. But in a treatise such as Durand’s, commentary on the liturgy worked in tandem with biblical exegesis. After all, the Vulgate Bible could itself be considered a liturgical book, since it was used for the Lectionary and Evangeliary at Mass, for the Psalter in the Divine Office, and in a variety of other forms: in hymns, versicles, canticles and prayer texts.16 While Durand 14  Durand uses a common generic term in Latin to describe the formal liturgies of the Church, including the Mass and the Liturgy of the Hours recited communally by monastic and cathedral clergy. 15  Thibodeau, Rationale, 2. 16  For an excellent overview of the many uses of scripture in the Middle Ages, see Susan Boynton and Diane J. Reilly, eds., The Practice of the Bible in the Middle Ages. Production, Perception and Performance in Western Christianity (New York: Columbia University Press, 2011).

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indicates that there are four modes of biblical exegesis, which he names in the Prologue of the Rationale – the historical, allegorical, tropological and anagogical sense – it is primarily the allegorical method of exegesis that is consistently employed throughout the Rationale.17 From the time of Amalarius, down to the scholastic age in which Durand devoted his energies to liturgical commentary, the allegorical method was deemed to produce the deepest levels of understanding of the mysteries embedded at every level of the liturgical services of the Church: Allegory is present when what is said literally has another meaning spiritually; for example, when one word or deed brings to mind another. If what is represented is visible, then it is simply an allegory; if it is invisible and celestial, then it is called anagogy. Allegory also exists when an unrelated state of affairs is shown to exist through the use of strange or alien expressions; when, for example, the presence of Christ or the sacraments of the Church are signified in mystical words or signs; in words: A branch shall come forth from the root of Jesse (Isa 11:1), which plainly means: the Virgin Mary shall be born of the stock of David, who was the son of Jesse. Mystical deeds can signify in the same fashion the freedom of the people of Israel from Egyptian slavery by the blood of [paschal] lamb, which signifies the Church snatched away from the clutches of the devil through the passion of Christ. The word allegory comes from the Greek word, aleon, which means “strange” and gore, which is “sense;” that is, allegory means having “another sense.”18

This exegetical framework was particularly well suited to commentary on the Mass. Durand used what Joseph Jungmann called, “rememorative allegory,”19 or an allegorical exposition of I have discussed the relation between allegorical biblical exegesis and liturgical commentary in Timothy M. Thibodeau, “Enigmata Figurarum: Biblicial Exegesis and Liturgical Exposition in Durand’s Rationale,” Harvard Theological Review 86 (1993): 65–79. The definitive study of medieval biblical commentary is Henri de Lubac’s, Exégèse médiévale: Les quatre sens de l’Écriture, 2 vols. in 4 parts (Paris: Aubier, 1959–1964). 18  Thibodeau, Rationale, 4. 19  Joseph Jungmann, The Mass of the Roman Rite: its Origins and Development., translated by Francis A. Brunner. 2 vols. (Westminster, MD: Christian Classics, 1951–1955; reprint, 1986), 1: 89. 17 

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the progression of the Mass liturgy that treats the Mass as an historical and spiritual reenactment of the events that encompassed the Passion, death and Resurrection of Christ. In this sense, the Mass is both an iconic remembrance and a mystical reenactment that renews the sacramental presence of Christ in the Eucharistic bread and wine. By the time that Durand edited his commentary, the sacrifice of the Mass had eclipsed all other Church services and had become the fulcrum of the liturgical and para-liturgical ceremonies of Latin Christendom. It is therefore no surprise that Durand’s Mass exposition is lengthy and includes a line-by-line exegesis of the Canon of the Mass. There are instances where Durand’s commentary wrestles with thorny new theological problems rooted in twelfth century debates over the precise meaning of the “real presence” of Christ in the consecrated elements of bread and wine. While this controversy goes back to the Carolingian era, with charges and countercharges of heresy by the antagonists involved, it took on a new life when a scholastic neologism was introduced into the discussion: transubstantiation.20 Beginning with Lanfrac of Bec,21 western theologians began to apply the rudiments of Aristotelian logic to sacramental theological inquiry. Terms like “substance” and “accidents” were now used to make precise distinctions between the physical appearance of bread and wine, and the “reality” of the presence of the Body and Blood of Christ in the consecrated species.22 20  I have analyzed Durand’s own understanding of transubstantiation in Timothy M. Thibodeau, “The Doctrine of Transubstantiation in Durand’s Rationale,” Traditio 51 (1996): 308–317. 21  Mark G. Vaillancourt, trans., Lanfranc of Canterbury, On the Body and Blood of the Lord, The Fathers of the Church, Medieval Continuation, vol. 10 (Washington, DC: Catholic University of America Press, 2009). 22  A good overview of the scholastic debates over real presence can be found in: Gary Macy, The Theologies of the Eucharist in the Early Scholastic Period: A Study of the Salvific Function of the Sacrament According to the Theologians c. 1080–1220 (Oxford: Clarendon Press, 1984); Enrico Mazza, The Celebration of the Eucharist: The Origin of the Rite and the Development of Its Interpretation, trans. Matthew J. O’Connell (Collegeville, MN: The Liturgical Press, 1999); Marilyn McCord Adams, Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of

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What may be surprising to some modern readers is that Durand used a commentary written a century before his own treatise for his definition of “real presence” and transubstantiation: the De missarum mysteriis (c. 1198) of cardinal Lothario of Segni (the future Innocent III). As I note below, in a discussion of Durand’s sources, almost all of Lothario of Segni’s comprehensive exposition was absorbed verbatim into Durand’s commentary on the Mass. When we read Durand’s definition and discussion of transubstantiation and “real presence” we are, in effect, reading the words of the future pope; words that were written a generation before the dogmatic definition of transubstantiation promulgated by the Fourth Lateran Council (1215).

The Modern Edition and Previous Translations of Book 4 There is abundant evidence that the Rationale was the best known liturgical exposition of the Middle Ages. By the end of the fifteenth century, it had become one of the most widely copied texts of its kind in Western Europe. At least 200 medieval Latin manuscripts, including complete texts and substantial portions, survive. Durand’s commentary enjoyed the honor of being the second non-biblical book to be printed by the Gutenberg press in Mainz, Germany (1459). From that point on, the Rationale was reprinted, in diplomatic editions 104 times.23 Between 1990–2000, Anselme Davril, O.S.B. and I collaborated in the production of the first modern critical edition of the Rationale.24 This three-volume work numbers over 1600 printed Rome, Duns Scotus, and William Ockham (Oxford and New York: Oxford University Press, 2010). 23  For the definitive analysis of the early printed editions of the Rationale, see Michel Albaric, “Les Éditions imprimées du Rationale divinorum officiorum de Guillaume Durand de Mende,” in Gy, Guillaume Durand, 183–200; and Bertrand Guyot, “Essai de classement des editions du Rationale,” Ibid., 201–205. The last printed Latin edition appeared in 1859. 24  Guillelmi Duranti Rationale divinorum officiorum, ed. Anselme Davril, O.S.B. and Timothy M. Thibodeau, CCCM 140, 140A, 140B (1995–2000). This publication would not have been possible without the groundbreaking work of

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pages, and it is the first edition of Durand’s commentary to identify variant manuscript readings of the text as well as Durand’s juridical marginalia. More importantly, it is the first edition to contain a critical source apparatus that lists and identifies all references to classical authors, canon law, biblical texts, patristic and medieval authors, and liturgical texts. Our edition also distinguishes between the first and second redaction of the Rationale (with additions from the second redaction printed in smaller font). Vernacular translations of portions of the Rationale are nearly as old as the text itself. Not surprisingly, Durand’s huge treatise on the Mass attracted the attention of the earliest translators of his commentary. The first and perhaps best known was the French Carmelite, Jean Golein (1325–1403). Working under the aegis of the Valois king, Charles V (r. 1364–1380), the founder of the library of the Palace of the Louvre, Golein completed a Middle French translation of Book 4 of the Rationale (c. 1371–1372). We are now fortunate to have the superb new critical edition of Golein’s text that was published by Charles Brucker and Pierre Demarolle.25 Their edition is a monumental work of scholarship that includes not only the medieval French text, but also copious scholarly notes, indices and a huge glossary of French terms. Brucker and Demarolle also carefully analyze each chapter of Golein’s translation and compare it to the Latin critical edition of Durand’s commentary. This new edition clearly reveals just how capricious Golein’s work was; that he regularly omitted, abridged or truncated passages in Durand that he surmised would be of little interest or value to his royal benefactor. In little more than a decade after Golein’s work, a Late Middle-High German translation of Durand’s Mass commentary (c.

Clarence C. Ménard, “William Durand’s Rationale divinorum offciorum: Preliminaries to a New Critical Edition,” (Ph.D. thesis, Gregorian University, 1967). Fr. Ménard generously provided us with a copy of his unpublished thesis. 25  Le Racional des divins offices de Guillaume Durand: livre IV, la messe, les Prologues et le Traité du sacré: liturgie, spiritualité et royauté : une exégèse allégorique (Geneva: Librairie Droz, 2010).

23

Introduction

1384–1385) appeared.26 In his pioneering study of the medieval vernacular translations of the Rationale, Clarence Ménard made a convincing case that the German translation was authored by an Augustinian friar named Leopold Stainreuter (c. 1340–1400).27 Produced for the ducal court of Vienna, the German translation was begun at the request of Duke Albrecht III of Austria (c. 1349–1395), who is expressly named in the prefatory material that precedes the translation.28 A German cleric who was educated at the University of Paris, Stainreuter served as chaplain for Albrecht and was a member of the theology faculty at the University of Vienna. He is also well known for his vernacular translation of Cassiodorus’ Historia ecclesiastica tripartita (c. 1385). Working from the earliest medieval manuscript of Stainreuter’s translation, Ménard concluded that the German text follows the Latin quite closely, unlike the freely rendered and substantially redacted work of Jean Golein. Among the modern translations of Book 4 of the Rationale, we must first take into account the unparalleled work of Charles Barthélemy, a nineteenth-century Parisian author.29 In his general introduction, Barthélemy decries the desecrations of the French 26  G.  H. Buijssen, ed., Durandus’ Rationale in spätmittelhochdeutscher Űbersetzung, 4 vols. (Assen: Van Gorcum, 1966–1983). The first volume (1966) is a superbly edited critical edition of Book 4. Though somewhat dated, the introductory material, glossaries and indices are an exceptional contribution to the study of the vernacular tradition of the Rationale. 27  Ménard, 627–628. More recent scholarship can be found in William C. McDonald, “Stainreuter, Leopold (ca. 1340–ca. 1400),” in Medieval Germany: an Encyclopedia, edited by John M. Jeep (New York: Garland Publishing, 2001): 731– 732. McDonald also attributes this German translation of the Rationale to Stainreuter. There continues to be debate over the “identity” of Leopold; there might be another Leopold, of Vienna, who was the real author of the works attributed to Stainreuter. See Paul Uiblein, “Leopold von Wien (Leupoldus de Wienna),” in Die deutsche Literatur des Mittelalters. Verfasserlexikon, 2nd ed., ed. Kurt Ruhl, et al. (Berlin: de Gruyter, 1985), vol. 5: 716–723. 28  Ménard, 626. 29  Rational ou Manuel des divins offices de Guillaume Durand, Évêque de Mende au treizième siècle, ou Raisons mystiques et historiques de la liturgie Catholique, 5 vols. (Paris: Loius Vivès 1854). The title page identifies Barthélemy as, “Membre de la Société des Antiquaires de Picardie, Correspondent du Ministère de l’Instruction publique pour les Travaux historiques.”

24

Introduction

Revolution as he praises the virtues of medieval Christian allegorical symbolism.30 Barthélemy’s monumental achievement – it remains the only complete vernacular translation of all eight books of the Rationale – was published in five volumes and numbers over 2,000 pages. His translation balances the literal sense of the text with an elegant rhetorical style. As I have noted in previous publications, one unavoidable weakness with Barthélemy’s work is the flawed Latin edition on which it was based (presumably a post-1600 printed edition of the Rationale).31 The most recent translation of Book 4 is by Dominique Millet-Gérard (with an introduction by Claude Barthé).32 Published in 2003, this text is the first vernacular translation of Book 4 to be based on the modern Latin critical edition that was published by Corpus Christianorum. For French readers, the Millet-Gérard translation supersedes the previous work of Barthélemy. In my own work for the present volume, I frequently consulted MilletGérard’s translation for a good vernacular rendering of particularly difficult passages. It should be noted, however, that this new French translation contains no critical apparatus; only a very small number of Durand’s sources are explicitly identified, without any reference to modern editions of the works cited by Durand (e.g., liturgical texts, canonical sources or patristic citations). Incipits of liturgical texts as well as portions of the Canon of the Mass cited by Durand have also been left in the original Latin by the translator.

30  Barthélemy, vii: “L’étude consciencieuse de ces temps de foi et génie nous a fait sentir le vide qui existe dans nos âmes…” 31  Most of the modern printed editions rely, in one form or another, on the 1551 edition of Nicholas Doard, a cleric from Champagne, who “corrected” and “annotated” an Italian text-type edition of the Rationale. Doard’s work features quite a few interpolations into the original text. 32  Le Sens spiritual de la liturgie: Rational des divins offices, livre IV, de la Messe (Geneva: Ad Solem Editions, 2003).

25

Introduction

Rules for the New Translation and Durand’s Sources My translation of the fourth book of the Rationale is based on the critical Latin text that Anselme Davril, O.S.B., and I published in the first volume of our edition. An exhaustive treatment of the manuscript tradition of the medieval text, as well as the specific manuscripts that were employed for the edition can be found in the last volume of our three-volume work. It contains all of our introductory material, including my own source analysis and the indices for the full commentary. My long familiarity with the construction of the Latin text (based on over a decade of editorial work) gave me some advantage when I set myself to the task of translating Durand’s liturgical magnum opus. Still, like any translator of medieval texts, I have often had to struggle with a number of problems as I attempted to make the rhetorical structure and nuances of one language clear in another. A literal translation of the Latin would defeat the general purpose of accessibility and comprehension of the original language in a modern vernacular translation. I have attempted to remain faithful to the Latin text, but always with the goal of making the translation conform to the idioms of modern American English. Faithfulness to the spirit of the text, clarity and readability are higher priorities than the slavish rendition of the Latin (which itself, in several instances, is too cryptic for a literal translation to make any sense for a modern reader). Consistency of style was more easily accomplished in my translation of Book 4 than in previous books of the Rationale. In earlier portions of his commentary, Durand compiled passages across disparate types of texts, from a wide variety of authors who often wrote centuries apart. Achieving a uniform rhetorical structure and syntax in English was particularly challenging while transla­ ting those books. In the case of his commentary on the Mass, Durand compiled much of Book 4 from lengthy verbatim excerpts of Pope Innocent

26

Introduction

III’s Mass commentary, the De missarum mysteriis (c. 1198).33 Published before his papal election, when he was known as cardinal Lothario of Segni, this future pope’s Mass exposition was privileged by Durand above all other commentaries. More than 80% of that text was absorbed into Book 4 of the Rationale, according to the modern editor of large portions of it, David F. Wright.34 Durand acknowledges his reliance on Innocent’s work at the very beginning of his exposition, in the general prologue (4.1.2): “And because the Office of the Mass is more worthy of reverence and more solemn than the other Divine Offices,35 it will therefore be discussed before the other Offices in this fourth book, in which we will follow the Speculum of Pope Innocent III,36 with some additions and deletions.” Two other named authors rounded out Durand’s primary sources for the composition of Book 4. First, Sicardus of Cremona (c. 1150–1215),37 a fellow canonist-bishop, produced a hefty liturgical exposition that is divided into nine books. Large portions of Sicardus’ Mitrale (c. 1198–1200) were often incorporated verbatim Lothario of Segni, De missarum mysteriis. In the J. P. Migne edition it is titled De sacro altaris mysterio, PL 217: 775–916. Migne’s title never once appears in the any of the catalogued medieval manuscripts. I have referred to Innocent III’s Mass commentary by its most common title in the manuscripts identified by David. F. Wright. There is now a bilingual Latin-Italian translation that reproduces the PL text: Stanislao Fioramonti and Manlio Sodi, Il sacrosanto mistero dell’altare = De sacro altaris mysterio, Monumenta Studia Instrumenta Liturgica 15 (Vatican City: Libreria Editrice Vaticana, 2002). 34  David F. Wright, “A Medieval Commentary on the Mass: Particulae 2–3 and 5–6 of the De missarum mysteriis (ca. 1195) of Lothario of Segni (Pope Innocent III),” (Ph.D. diss, University of Notre Dame, 1977). See my discussion in CCCM 140B: 254–255. This is a partial critical edition that I have employed in addition to the Migne text. 35  Ceteris divinis officiis; here Durand is referring to the Liturgy of the Hours, or the Divine Office. 36  Although he uses the term Speculum or “Mirror,” Durand is referring to Innocent III,’s De missarum mysteriis. 37  Sicardus of Cremona, Mitrale seu de ecclesiasticis officiis summa, PL 213: 13–434. Before the publication of the Rationale, Sicardus’ work was by far the lengthiest and most extensive medieval treatise on the liturgy. See my comments in CCCM 140B: 252–254. Fortunately, there is now a modern critical edition of this work: Sicardi Cremonensis episcopi Mitralis de officiis, ed. Gábor Sarbak and Lorenz Weinrich, CCCM 228 (2008). 33 

27

Introduction

throughout the first seven books of the Rationale. More than any other work, Sicardus’ commentary served as both the editorial and textual exemplar for Durand’s own compilation. As I noted in the introductory material for the critical edition of the Rationale, Durand rarely cited the authors he employed, but Sicardus is frequently identified, making him Durand’s most quoted liturgical expositor. Second, the Parisian master, William of Auxerre (c. 1150–1231)38 is mentioned on four separate occasions in Book 4 of the Rationale. Durand made some use of his Summa de officiis ecclesiasticis (c. 1218–1228?) in his own Mass commentary, but nothing on the scale of his reliance upon Innocent III and to a lesser extent, Sicardus of Cremona. In my own work on the critical edition of the Rationale, I found that Durand relied most heavily on William of Auxerre’s text for the construction of the first three books of his own commentary. Durand’s verbatim use of William’s Summa is most pronounced in Books 5 and 6 of the Rationale (on the Divine Office in general, and the Office for Sundays and special feast days). Despite the four direct references to William of Auxerre in Book 4, Durand made very limited use of his liturgical Summa in his own Mass commentary. Coming, as they did, at the high point of the Renaissance of the Twelfth Century, Durand’s principal sources for Book 4 shared a common academic, intellectual and linguistic milieu. Finding a consistent mode of translation for my present work was therefore easier than for previous books. But Durand added material in the second redaction of the text that exhibits his own peculiar mode of composition. It became very clear, when Fr. Davril and I constructed the modern edition of the Rationale, that virtually all of the material that the bishop of Mende added to the first redaction of the RaWilliam of Auxerre, Summa de officiis ecclesiasticis. There is still no printed edition of this important text. Roughly a dozen medieval manuscripts have been identified of the work. For my own research, I have employed a good fourteenthcentury manuscript, Douai: Bibliothèque municipale, no. 65. I have discussed the role and influence of William of Auxerre’s text on Durand in CCCM 140B: 255–258. 38 

28

Introduction

tionale (clearly identifiable in the modern edition since it was set in a smaller font) comes from his own pen. A good example can be found in 4.25, Durand’s commentary on the Creed. In 4.25.11–12, he inserted material in the second redaction that is based on his own experience as a peritus for Pope Gregory X, at the Second Council of Lyons (May-June, 1274). Aside from the fascinating historical details that this section of Book 4 provides, it also reveals Durand’s own Latinity and rhetorical style. His Latin is what one might expect from a canonist: simple, unadorned prose that seeks to make direct points without rhetorical or stylistic flourish. As a rule, Durand’s additions in the second redaction have the tenor of simple “glosses” on the material that he has compiled from other authors. But perhaps the best example of Durand’s Latinity comes in his lengthy commentary on the fraction rite (4.51.3–13), which comprises roughly three full pages of what appear to be Durand’s own words (i.e., he has not copied one of his primary sources). Here, Durand’s rhetorical structure is often pedantic, stilted and repetitive, as if the text had been independently composed for simple parish priests in his diocese, and then inserted into the later edition of his larger commentary. This is indeed a possibility; we should not forget that when he edited the final draft of the Rationale he also published the first ever synodal statues for the clergy of the diocese of Mende.39 Durand’s directives for his diocesan clergy in these statutes have a direct and pedantic style of communication that is similar to his instructions for the fraction rite. Regardless of the rhetorical structure of the particular chapters of Durand’s Mass commentary, I have taken some liberties to produce a flowing English form. In some cases, for the sake of consistency and clarity, I have made minor modifications to the original Latin form of the nouns and verbs. Some passive verbs have J. Berthelé and M. Valmary, “Les instructions et constitutions de Guillaume Durand le Spéculateur, publiées d’après le manuscrit de Cessenon,” Académie des Sciences et Lettres de Montpellier. Mémoires de la Section des Lettres, 2nd ser., vol. 3 (1905): 1–148. The one complete manuscript of this work was rediscovered in the late nineteenth century in the town of Cessenon, not far from Durand’s birthplace. It is now preserved in the city of Mende, where Durand served as bishop. 39 

29

Introduction

been put in the active form and vice versa; the imperfect form of the verb is sometimes put in the simple past tense; sometimes the singular form of a noun has been put in the plural and vice versa; some gerundive forms are presented in the infinitive form of the verb. Stock Latin phrases that do not have a good English equivalent have been freely translated. There are many biblical citations throughout the Rationale. Most of these are derived from Jerome’s Vulgate translation of Scripture (or rather, the Vulgate as it was used in the liturgical and legal texts of the Church). The translation of these citations is my own. The biblical references provided in brackets are collated to the Latin Vulgate version of the Bible (and sometimes have different verse numbers than modern English translations based on the original languages).40 Many times Durand presents a biblical passage as if it were a literal citation, when in fact it is a paraphrase. In the critical edition of the Rationale, Fr. Davril and I settled on the rule of italicizing such texts since Durand himself presented them as citations, even though they were “inaccurate.” In other cases, where Durand was clearly making an allusion or a very loose paraphrase, we kept the text in standard font, with a reference (cf.) in the apparatus of sources. In the present translation, I have provided both types of reference in brackets within the body of the text (literal citations, paraphrases, and allusions). Where Durand has truncated texts or misquoted them, I have made a notation in the footnotes. The classical, patristic and medieval authors that Durand cites are also presented in my own translations, which have sometimes been compared to new English versions of the same texts (e.g., Isidore of Seville’s Etymologies).41 Generally speaking, incipits 40  The biblical citations are collated to the critical edition of the Vulgate edited by Robert Weber and Boniface Fischer, Biblia Sacra iuxta Vulgatam Versionem, 3rd ed. (Stuttgart: Deutsche Bibelgesellschaft, 1983). The abbreviations for the Biblical books conform to The Holy Bible New Revised Standard Version, Catholic Edition (Oxford and New York: Oxford University Press, 1999). 41  The Etymologies of Isidore of Seville, trans. Stephen Barney, W. J. Lewis, J. A. Beach and Oliver Berghof (Cambridge and New York: Cambridge University Press, 2007).

30

Introduction

of liturgical texts are rendered as they are commonly known in the modern English translations of the liturgical prayer books of the modern Roman Catholic or Anglican communion. I have included the Latin incipits in the footnotes, with a reference to the original source. Those texts are presented with Durand’s medieval orthography (e.g., officium Misse instead of Missae; celi et terre instead of coeli et terrae). There are many instances where Durand provides elaborate and sometimes fanciful etymologies of key terms, often following the lead of the famed medieval etymologist, Isidore of Seville (c. 560–636); the nuances and puns of these texts are invariably lost in translation. In such cases I have attempted to communicate the nuance by including the Latin term(s) in brackets so that the reader has some sense of the word play in the original text. For example, Durand’s commentary on the Offertory (especially, 4.30.9–13) would be nearly incomprehensible to the English reader if the original Latin terms were not included in the body of the text. The Latin edition of the Rationale features a running source apparatus where I have identified every direct or probable source used by Durand in the composition of his text (direct quotations, paraphrases or textual parallels). In the present work, I have only included footnotes with complete bibliographic citation when Durand clearly identifies, paraphrases or directly cites a particular source within the body of his commentary.

Durand and Medieval Musicology Since the revival of liturgical studies in early nineteenth century France, musicologists have eagerly analyzed Durand’s Rationale for its many references to the performance of liturgical music in the medieval Latin Church. One such pioneer in the field of liturgy, Dom Prosper Guéranger (1805–1874) famously declared that Durand’s treatise can be considered the “final word” on the medi-

31

Introduction

eval Church’s understanding of its liturgical rites.42 Few can dispute the centrality of Durand’s commentary in codifying and expressing the liturgical piety of the late medieval Church, but when it comes to descriptions of musical performance and the precise, technical meaning of musicological terms, such a sweeping statement can be misleading. While I cannot claim expertise in musicology, I can state that musicologists should proceed with caution when analyzing and attempting to draw definitive conclusions from Durand’s Mass exposition. The musicologist should be particularly mindful that Durand’s primary sources for the composition of Book 4 are much more reflective of twelfth century practices than those of the late thirteenth century. Researchers should therefore look carefully at the Latin liturgical expositors that Durand copied verbatim, most of whom were writing nearly a century before the Rationale appeared (especially Innocent III and Sicardus of Cremona). In some cases, Durand’s terminology is open to continued discussion and debate, and this ongoing discussion must inform the work of any translator of medieval liturgical expositions. In my translation of early chapters of Book 4, I have therefore relied on the scholarship of many highly respected musicologists; some of them have devoted considerable research to Durand’s Rationale. I have attempted to be especially attentive to their suggestions on how to translate some of the terms that Durand uses that are still subject to dispute among scholars (a good example is the precise meaning of the term neuma, which figures prominently in Durand’s discussion of the Sequence in 4.22).43 Two systematic studies of the Rationale as a musicological source are noteworthy and have been particularly helpful for my work: the pioneering 42  “On peut considérer ce livre comme le dernier mot du moyen-âge sur la mystique du culte divin.” Prosper Guéranger, Institutions Liturgiques (Paris: Débécourt, 1840), 1: 355. 43  There is continued debate among musicologists over the precise meaning of the word neuma or neumae in medieval musical sources. Following the advice of musicologists with whom I have consulted, I have left the term in the original Latin. See David Hiley, “Neuma,” in The New Grove Dictionary of Music and Musicians, 2nd ed., edited by Stanley Sadie (London: Macmillan, 2001), 17: 785–87.

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Introduction

work of Herbert Douteil44 (who also did a critical edition of John Beleth’s45 twelfth century liturgical Summa), and the recent work of Lori Kruckenberg,46 who carefully analyzed Durand’s commentary on the liturgical Sequence. I have greatly profited from both studies. For Durand’s chapter on the Gradual, I have consulted the works of Richard L. Crocker47 and David Hiley.48 For the Alleluia and the Sequence, I have utilized the works of Richard L. Crocker,49 Giulio Cattin,50 James McKinnon51 and Lori Kruckenberg.52 For the Tract, I have employed the works of Crocker53 and Hiley.54 In all cases, where the definition of a technical term related to music continues to be debated, I have provided the original Latin, either in brackets or in a footnote to contextualize and justify my translation.

44  Herbert Douteil, Studien zu Durantis “Rationale divinorum officiorum” als kirchenmusikalischer Quelle (Regensburg: Gustave Bosse Verlag, 1969). 45  Iohannis Beleth Summa de ecclesiasticis officiis, ed. Herbert Douteil, CCCM 41–41A (1976). 46  Lori Kruckenberg, “Neumatizing the Sequence: Special Performance of Sequences in the Central Middle Ages,” Journal of the American Musicological Society 59 (2006): 243–318. 47  Richard L. Crocker, An Introduction to Gregorian Chant (New Haven and London: Yale University Press, 2000), 121–122. 48  David Hiley, Western Plainchant: A Handbook (Oxford: Oxford University press, 1993), 76–88. 49  Richard L. Crocker, The Early Medieval Sequence (Berkeley: University of California Press, 1977). 50  See Giulio Cattin, Music of the Middle Ages I, translated by Steven Botterill (Cambridge and London: Cambridge University Press, 1984), 102–103; 198. 51  James McKinnon, “Preface to the Study of the Alleluia,” Early Music History 15 (1996): 213–249. 52  Lori Kruckenberg, “Neumatizing the Sequence.” 53  Richard L. Crocker, 58. 54  David Hiley, 82–85.

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Bibliography

Abbreviations for Collections or Editions A AHMA

AMS CAO CCCM CCSL Deshusses

Duchesne

Isidore, Etym.

P. Saint-Roch, ed., Liber Sacramentorum Engolismensis, CCSL 159C (Turnhout: Brepols, 1987). G.  M. Dreves, C. Blume, and H.  M. Bannister, Analecta Hymnica Medii Aevi, 55 vols (Leipzig: O. R. Reisland, 1866–1922; repr., New York: Johnson Reprint, 1961). R. J. Hesbert, Antiphonale Missarum Sextuplex (Bruxelles: Vromant, 1935). R. J. Hesbert, Corpus Antiphonalium Officii, 6 vols and indices (Rome: Herder, 1963–1979). Corpus Christianorum, Continuatio Mediaeualis (Turnhout: Brepols, 1966–). Corpus Christianorum, Series Latina (Turnhout: Brepols, 1953–). Jean Deshusses, ed., Le sacramentaire grégorien: ses principales formes d’après les plus anciens manuscrits, 2nd ed., Spicilegium Friburgense 16, 24, 28 (Fribourg: Éditions universitaires, 1979–1982). Louis Duchesne, ed., Le Liber Pontificalis, 2nd ed., 3 vols, Bibliothèque des Écoles françaises d’Athènes et de Rome (Paris: E. de Boccard, 1955–1957). Isidorus Hispalensis, Etymologiarum sive originum libri xx, ed. W.  M. Lindsay (Oxford: Oxford University Press, 1911; repr., Oxford and New York: Oxford University Press, 1990).

34

Bibliography

F

Friedberg

G H Mommsen

OR

OrdPC

PCR

PGD

PG PL PRG

PRS12

SC Sp

Gregor Richter, ed., Sacramentarium Fuldense saeculi X (Fulda: Fuldaer Actiendruckerei, 1912; reprint ed., Henry Bradshaw Society 101, Farnborough, Hampshire: Saint Michael’s Abbey Press, 1980). Emile Friedberg, Corpus Iuris Canonici, 2 vols (Leipzig: Bernard Tauchnitz, 1879; repr., Graz: Akademische Druck-u. Verlagsanstalt, 1959). A. Dumas, ed., Liber Sacramentorum Gellonensis, CCSL 159 (Turnhout: Brepols, 1980). “Hadrianum,” in Deshusses, Le sacramentaire grégorien, vol. 1. Theodore Mommsen et al., Corpus Iuris Civilis, 3 vols (Berlin: Weidmann, 1872–1895; repr., Hildesheim: Weidmann, 1988–1989). Michel Andrieu, ed., Les Ordines Romani du haut Moyen Âge, 5 vols, Spicilegium Sacrum Lovaniense 11, 23, 24, 28, 29 (Louvain, 1931–1961). S. J. P. Van Dijk and J. Hazeldon Walker, The Ordinal of the Papal Court from Innocent III to Boniface VIII and Related Documents, Spicilegium Friburgense 22 (Fribourg: University Press, 1975). Michel Andrieu, ed., Le pontifical romain au Moyen Âge II. Le pontifical de la Curie romaine au XIIIe siècle, Studi e Testi 87 (Vatican City: Biblioteca Apostolica Vaticana, 1940). Michel Andrieu, ed., Le pontifical romain au Moyen Âge III. Le pontifical de Guillaume Durand, Studi e Testi 88 (Vatican City: Biblioteca Apostolica Vaticana, 1940). J. P. Migne, ed., Patrologia Graeca, 2nd series (Paris, 1857–1866). J. P. Migne, ed., Patrologia Latina (Paris, 1844–1855); Indices (Paris, 1862–1864). C. Vogel and R. Elze, Le pontifical romano-germanique du Xe siècle, Studi e Testi 226, 227, 269 (Vatican City: Biblioteca Apostolica Vaticana, 1963; 1972). Michel Andrieu, ed., Le pontifical romain au Moyen Âge I. Le pontifical romain du XIIe siècle, Studi e Testi 86 (Vatican City: Biblioteca Apostolica Vaticana, 1938). Sources Chrétiennes (Paris: Éditions du Cerf, 1949–). “Supplementum Anianense,” in Deshusses, Le sacramentaire grégorien, vol. 1.

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Bibliography

Vulg.

Wright

Robert Weber and Boniface Fischer, eds, Biblia Sacra iuxta Vulgatam Versionem, 3rd ed. (Stuttgart: Deutsche Bibelgesellschaft, 1983). David F. Wright, “A Medieval Commentary on the Mass: Particulae 2–3 and 5–6 of the De missarum mysteriis (ca. 1195) of Cardinal Lothario of Segni (Pope Innocent III),” Ph.D. Diss., University of Notre Dame, 1977.

Abbreviations for Legal Sources Decretum Gratiani (Friedberg 1) D.1 c.1 C.1 q.1 c.1 De pen. De cons. d.a.c. d.p.c.

Distinctio 1, capitulum 1 Causa 1, questio 1, capitulum 1 Causa 33, questio 3 (De penitentia) Tractatus de consecratione Dictum Gratiani ante capitulum Dictum Gratiani post capitulum

Collectiones (Friedberg 2) X 1.1.1 VI 1.1.1

Decretales Gregorii IX (Liber Extra) Decretales Bonifacii VIII (Liber Sextus)

Corpus Iuris Civilis (Mommsen) Cod. 1.1.1 Dig. Inst. Nou. Coll.

Codex, lib. 1, cap. 1, par. 1 Digesta Institutiones Nouellarum constitutiones (secundum Criticam) Ibid. (secundum Vulgatam)55

There are significant editorial and occasional textual differences between the Classical text of this portion of the Roman law (secundum Criticam) and the medieval “Vulgate” (secundum Vulgatam) version that was used in the universities of Durand’s day. These differences are duly noted in my references to Mommsen’s edition of the Classical text to show where the numbering differs between his edition and the medieval text. 55 

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Bibliography

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Peter Lombard. The Sentences, Book 3: On the Incarnation of the Word of God. Edited and translated by Giulio Silano. Toronto: Pontifical Institute of Mediaeval Studies, 2008. Petrus Chrysologus. Sermonum collectio a Felice episcopo parata, sermonibus extravagantibus adiectis. Edited by A. Olivar. CCSL 24B. 1982. Petrus Comestor. Historia Scholastica, In Evangelia. PL 198: 1049–1722. Quintilian. De institutione oratoria. London: William Heinemann, 1821. Repertorium Hymnologicum. Edited by Ulysse Chevalier. 6 vols. Louvain and Bruxelles: Imprimerie Lefever, 1892–1921. Robertus Paululus. De caeremoniis, sacramentis, officiis et observationibus ecclesiasticis. PL 177: 335–381. Rupert of Deutz. Liber de divinis officiis. Edited by Hrabanus Haacke. CCCM 7. 1967. Sicardus of Cremona. Mitrale seu de ecclesiasticis officiis summa. PL 213: 13–434. Sicardus of Cremona. Sicardi Cremonensis episcopi Mitralis de officiis. Edited by Gábor Sarbak and Lorenz Weinrich. CCCM 228. 2008. Sicardus of Cremona. Sicard von Cremona: Mitralis der Gottesdienst der Kirche. Translated by Lorenz Weinrich. 2 vols. Turnhout: Brepols, 2011. Thomas Aquinas. In Aristotelis libros Peri Hermeneias expositio. Turin: Marietti, 1964. Thomas Aquinas. In Aristotelis librum de anima commentarium. Turin: Marietti, 1925. Thomas Aquinas and Thomas Cajetan. Aristotle: On Interpretation. Commentary by St. Thomas and Cajetan, Translated from the Latin with an Introduction. Translated by Jean T. Oesterle. Milwaukee: Marquette University Press, 1962. Smaragdus of St. Mihiel. Collectiones in Epistolas et Evangelia. PL 183: 770–840. Virgil. P. Vergili Maronis Opera. Edited by Frederick Hertzel. Oxford: Oxford University Press, 1959. William Durand. Aureum Repertorium super toto corpore iuris canonici. Venice: Paganinus de Paganinis, 1497.

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William Durand. Durandus’ Rationale in spätmittelhochdeutscher Űbersetzung. Edited by G.  H. Buijssen. 4 vols. Assen: Van Gorcum, 1966–1983. William Durand. Guillelmi Duranti Rationale divinorum officiorum. Edited by Anselme Davril and Timothy M. Thibodeau. CCCM 140, 140A, 140B. 1995–2000. William Durand. In sacrosanctum Lugdunense concilium sub Gregorio X Guilelmi Duranti cognomento Speculatoris commentarius. Fano: Simone Maiolo, 1569. William Durand. “Les instructions et constitutions de Guillaume Durand le Spéculateur, publiées d’après le manuscrit de Cessenon.” Edited by J. Berthelé and M. Valmary. Académie des Sciences et Lettres de Montpellier. Mémoires de la Section des Lettres. 2nd ser., vol. 3 (1905): 1–148. William Durand. Le Racional des divins offices de Guillaume Durand : livre IV, la Messe, les Prologues et le Traité du sacré : liturgie, spiritualité et royauté: une exégèse allégorique. Translated by Jean Golein, edited by Charles Brucker and Pierre Demarolle. Geneva: Librairie Droz, 2010. William Durand. The Rationale divinorum officiorum of William Durand of Mende. A New Translation of the Prologue and Book One. Edited and translated by Timothy M. Thibodeau. New York: Columbia University Press, 2007. William Durand. Rational ou manuel des divins offices de Guillaume Durand, évêque de Mende au treizième siècle, ou Raisons mystiques et historiques de la liturgie catholique. Edited and translated by Charles Barthélemy. 5 vols. Paris: Louis Vivès, 1854. William Durand. Le sens spirituel de la liturgie: Rational des divins offices, livre IV, de la Messe. Edited and translated by Claude Barthé and Dominique Millet-Gérard. Geneva: Ad Solem Editions, 2003. William Durand. Speculum iudiciale, illustratum et repurgatum a Giovanni Andrea et Baldo degli Ubaldi. 4 parts in 2 vols. Basel: Froben, 1574. Reprint, Darmstadt: Aalen, 1975. William Durand. William Durand of Mende: On the Clergy and Their Vestments. Edited and translated by Timothy M. Thibodeau. Scranton/ Chicago: University of Scranton Press, 2009.

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Secondary Sources Boynton, Susan, and Diane J. Reilly, eds. The Practice of the Bible in the Middle Ages. Production, Perception and Performance in Western Christianity. New York: Columbia University Press, 2011. Brucker, Charles. “Variations et fixité dans la réception du Rationale divinorum officiorum de Guillaume Durand: ses traductions au XIVe siècle.” In Memoir en temps advenir. Hommage à Theo Venckeleer, ed. Alex Vanneste, Peter de Wilde, et al., 13–33. Leuven: Orbis Supplementa, 2003. Busse Berger, Anna Maria. Medieval Music and the Art of Memory. Berkeley: University of California Press, 2005. Cesario, Romanus. Christian Faith and the Theological Life. Washington, DC: Catholic University of America Press, 1996. Chupungco, Anscar J. Handbook for Liturgical Studies. Vol. II, Fundamental Liturgy. Collegeville, MN: The Liturgical Press, 1998. Crocker, Richard L. The Early Medieval Sequence. Berkeley: University of California Press, 1977. Crocker, Richard L. Introduction to Gregorian Chant. New Haven and London: Yale University Press, 2000. De Lubac, Henri. Exégèse médiévale: les quatre sens de l’Écriture, 2 vols. in 4 parts. Paris: Aubier, 1959–1964. Douteil, Herbert. Studien zu Durantis “Rationale divinorum officiorum” als kirchenmusikalischer Quelle. Regensburg: Gustave Bosse Verlag, 1969. Egger, Christoph. “Papst Innocenz III. als Theologe.” Archivum Historiae Pontificae 30 (1992): 55–123. Faletti, Louis. “Guillaume Durand.” Dictionnaire de droit canonique 5 (1953): 1014–1075.

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Fassler, Margot. Gothic Song: Victorine Sequences and Augustinian Reform in Twelfth-Century Paris. Cambridge: Cambridge University Press, 1993. Fontaine, Jacques. Ambroise de Milan: Hymnes. Paris: Éditions du Cerf, 1992. Glare, P. G. W. The Oxford Latin Dictionary. Oxford and New York: Oxford University Press, 2005. Guéranger, Prosper. Institutions Liturgiques, 2 vols. Paris: Débécourt, 1840. Gy, Pierre-Marie, O.P., ed. Guillaume Durand, évêque de Mende (v. 1230– 1296): canoniste, liturgiste et homme politique. Paris: Éditions du Centre National de la Recherche Scientifique, 1992. Harper, John. The Forms and Orders of the Western Liturgy from the Tenth to the Eighteenth Century: A Historical Introduction and Guide for Students and Musicians. Oxford and New York: Oxford University Press, 1991. Heffernan, Thomas J., and E. Ann Matter. The Liturgy of the Medieval Church. Kalamazoo, MI: Medieval Institute Publications, 2001. Hiley, David. “Neuma.” In The New Grove Dictionary of Music and Musicians, 2nd ed., ed. Stanley Sadie, vol. 17, 785–87. London: Macmillan, 2001. Hiley, David. Western Plainchant: A Handbook. Oxford and New York: Oxford University Press, 1993. Jeffrey, Peter. “The Introduction of Psalmody into the Roman Mass by Pope Celestine (422–432): Reinterpreting a Passage in the ‘Liber Pontificalis’.” Archiv für Liturgiewissenschaft 26 (1984): 147–165. Jeffrey, Peter. “The Meanings and Functions of Kyrie eleison.” In The Place of Christ in Liturgical Prayer: Trinity, Christology and Liturgical Theology, ed. Bryan D. Spinks, 127–194. Collegeville, MN: Liturgical Press, 2008. Jungmann, Joseph A. The Mass of the Roman Rite: its Origins and Development. Translated by Francis A. Brunner. 2 vols. Westminster, MD: Christian Classics, 1951–1955; reprint, 1986.

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Klauser, Theodor. A Short History of the Western Liturgy: an Account and Some Reflections, 2nd ed. Translated by John Halliburton. Oxford and New York: Oxford University Press, 1979. Kruckenberg, Lori. “Neumatizing the Sequence: Special Performance of Sequences in the Central Middle Ages.” Journal of the American Musicological Society 59 (2006): 243–318. Latham, R. E. Revised Medieval Latin Word-List. London: Oxford University Press, 1983. Leclerq, Victor. “Guillaume Duranti, évêque de Mende, surnommé le Spéculateur.” In Histoire Littéraire de la France, vol. 20, 411–480. Paris: Académie royale des Inscriptions et Belles-Lettres, 1895. Macy, Gary. The Theologies of the Eucharist in the Early Scholastic Period: A Study of the Salvific Function of the Sacrament According to the Theologians c. 1080–1220. Oxford: Clarendon Press, 1984. Masseti, Pio. Memorie istoriche della chiesa di S. Maria sopra Minerva e de’ suoi moderni restauri. Rome: Bernardo Morini, 1855. Mazza, Enrico. The Celebration of the Eucharist: The Origin of the Rite and the Development of Its Interpretation. Translated by Matthew J. O’Connell. Collegeville, MN: The Liturgical Press, 1999. McCord Adams, Marilyn. Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham. Oxford and New York: Oxford University Press, 2010. McKinnon, James. “The Patristic Jubilus and the Alleluia of the Mass.” In International Musicological Society Study Group Cantus Planus: Papers Read at the Third Meeting Tihany, Hungary 19–24  September 1988, ed. László Dobszay, Péter Halász, János Mezei, and Gábor Prószéky, 61–70. Budapest: Hungarian Academy of Sciences/Institute for Musicology, 1990. McKinnon, James. “Preface to the Study of the Alleluia.” Early Music History 15 (1996): 213–249. Ménard, Clarence C. “William Durand’s Rationale divinorum offciorum: Preliminaries to a New Critical Edition.” Ph.D. thesis, Gregorian University, 1967.

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Rationale Book Four On the Mass and Each Action Pertaining to it

[1] Prologue

1. Among all the sacraments of the Church,a it is well established that the principal one is celebrated in the Office of the Mass,b on the table of the most sacred altar, representing for the Church the banquet in which the father killed the fatted calf for his returning son (cf. Lk 15:23), offering the bread of life and the wine which is mixed with wisdom (cf. Prov 9:5). 2. Christ Himself instituted this Office when He established the New Testament, arranging His kingdom for His heirs, just as His Father did for Him, so that on His table, they could eat and drink in the kingdom that the Church consecrated. For while He was eating with them, Jesus took the bread, and giving thanks, blessed it, broke it and gave it to His disciples (cf. Mt 26:26), saying: Take and eat: this is my Body (Mt 26:26) which will be handed over for you ; do this in memory of Me (Lk 22:19). Shaped, therefore, by this institution, the Apostles began to celebrate this most sacred mystery, on account of the reasons given by Christ Himself, preserving the form of His words and retaining the materials used In my translation, I have made a distinction between Durand’s two uses of the word ecclesia. The lower-case spelling (church) is reserved for the generic church building, while the upper-case (Church) applies to the universal Church, or body of believers. b  Durand’s term is officium Misse, or “Office of the Mass,” for the technical sense of a formal Eucharistic liturgy; “Mass liturgy” is the more common term in modern American English. a 

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for the services, just as the Apostle bears witness to the Corinthians, saying: I received from the Lord what I have handed on to you, that the Lord Jesus, on the night He was betrayed, took bread, etc. (1 Cor 11:23). And because the Office of the Mass is more worthy of reverence and more solemn than the other Divine Offices,a it will therefore be discussed before the other Offices in this fourth book, in which we will follow the Speculum of Pope Innocent III,b with some additions and deletions. 3. Obviously, as was just said, the Lord Jesus – a priest according to the order of Melchizedek (cf. Heb 5:6) – instituted the Mass when He changed bread and wine into His Body and Blood, saying: This is my Body; this is my Blood (Lk 22:19), adding: Do this in memory of me (Lk 22:19). 4. The Apostles then expanded the Mass, not only saying the aforesaid words in the Mass, but also adding the Lord’s Prayer. 5. Thus, it was this Mass that Blessed Peter used to celebrate in eastern parts [of the empire], when he held the priestly chair,c four years after the Lord’s Passion. Then he received the episcopal seat of Antioch, where he added three prayers to the Mass. In the beginning years of the birth of the Church, the Mass was said differently than it is today, just as we will explain in the sixth part, under the heading, On the Day of Preparation;d later on, just the Epistle and the Gospel were recited when the Mass was celebrated. 6. Later, Celestinee instituted the singing of the Introit at Mass, just as will be discussed under the heading, On the Introit.f Other additions were made at different times by the Apostles and by Gelasius, Celestine, and Gregory, and by other Church leaders that seemed fitting for the growth of the Christian religion. This will be discussed in the prologue of the fifth part.g a   Ceteris divinis officiis; here Durand is referring to the Liturgy of the Hours, or the Divine Office. b   Durand is of course referring to Innocent III,’s De missarum mysteriis. See my discussion in CCCM 140B: 254–255. c   A reference to Peter’s role as “prince of the Apostles” after the Lord’s death. d   Rationale, 6.77.1–10; 18–19; 29. e   Liber Pont., c. 45, Duchesne 1: 118. f   Rationale, 4.5.4–5. g   Rationale, 5.2.4.

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7. We read in a canonical decreea that James, the brother of the Lord and bishop of Jerusalem, and Basil, bishop of Caesarea, bequeathed to us in their writings the order for celebrating the Mass. Likewise, this same James, son of Alpheus, is said to have been the first Apostle to celebrate the Mass. For, on account of his profound sanctity, the Apostles gave him this honor, so that after the Ascension of the Lord, he would be the first among them to celebrate a Mass in Jerusalem, before he was ordained a bishop. Or we might also say that he was the first to celebrate it because it is asserted that he was the first to have said the Mass wearing pontifical vestments, just as Peter did, a bit later, in Antioch and Mark in Alexandria. 8. Certain faithless hereticsb reproach us because we read small, sliced-up portions of the Gospel at Mass, and because we add on other things, beyond the Lord’s Prayer, to the primitive Mass. For it is written: If anyone adds to these, God will place on them the plagues written about in this book (Rev 22:18); and [they reproach us] because we have instituted new things and new doctrines of new teachers, beyond the New Testament and the precepts of the Apostles, which we continue to observe, contrary to what Christ says: So you have voided the commandment of God by the tradition that you serve (Mt 15:6); and elsewhere: Every plant that my heavenly Father has not planted will be uprooted (Mt 15:13); and the Apostle: Do not be led by various and strange doctrines (Heb 13:9); also: Another foundation no one can lay beyond the one that has been laid, that is, Christ (1 Cor 3:11). 9. They also say that the Church of Christ neither sang a Mass nor Matins, and that neither Christ nor the Apostles instituted these, nor were they ever sung during the time of the Apostles; that the term “Mass” was neither heard nor written anywhere at that time, but that what the Mass represents was called a “meal [cena]” by the Evangelists; that in the early Church, the Apostles De cons. D.1 c.47, Friedberg 1: 1306. Durand is referring to the followers of Arnold of Brescia (c. 1100–1154), who was condemned as a heretic by the Council of Sens (1141). Arnold was eventually hanged for his participation in the uprising of the Roman republic (1154); his followers were condemned by the Council of Verona (1184). a  

b  

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did not sing with musical accompaniment, nor with raised or sweet voices; thus, rebuking us who do such things today, and because we sing the Night Offices and other canonical hours, they falsely bring against us what the Prophet Amos said: I will turn your feasts into mourning, and all of your chants into lamentations (Am 8:10); and also this prophecy: They hear your words and do not follow them, but turn them into chants in their mouths, and their hearts follow after greedy gain. And for them you are like a singer of ballads with a sweet and delightful sound (Ezek 33: 31–32).a But we will clearly refute their error in the prologue of the fifth part.b 10. On the other hand, in the early Church the divine mysteries were celebrated in Hebrew, but during the time of the Emperor Hadrian I, they first began to be celebrated in Greek in the Eastern Church. 11. And besides, the Office of the Mass has such a prophetic dispensation found within it – that was done through Christ and in Christ, from the time that He came down from heaven to the time that He ascended to heaven – that it contains great deeds in each part, and each of them represents, in words and signs, things worthy of great admiration. 12. The Office of the Mass itself is composed of four elements: namely, of the people, the works, the words and the things. There are three orders of people: namely, those celebrating, ministering and attending. There are three sorts of works: namely, the gestures, actions and movements. There are also three sorts of words: namely, the prayers, singing and lessons. Similarly, there are three sorts of things: the ornaments, instruments and elements. Each of these things is full of divine mysteries, as was previously noted in the prologue of this work.c 13. Fittingly, in times past, the Temple used to be divided into two parts, separated by a veil; the first part was called “holy [sancta],” while the second was called the “Holy of Holies [Sancta sanctorum].” This is why whatever is first done in the Office of Durand has made some substantial alterations to this biblical text. Rationale, 5.1.1 sq. c    Rationale, Prol., 1. a   

b   

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the Mass before the Canona is done publicly, so to speak; what is done during the Canon is done, figuratively, in the Holy of Holies. Inside the Holy of Holies there was an altar of incense, the Ark of the Testament, and the table of offering that sat atop the Ark – just as was stated in the first part, under the heading, On the church and the altar,b and as is found in Exodus (cf. Ex 25) – and on the table were two glorious cherubim, gazing at each other faceto-face. Into that place, only the High Priest used to enter once per year, having the names of the tribes written on the breastplate [rationale]c and the robe of the ephod [superhumeralis],d and he was carrying the blood and the coals he used while praying, and the incense that he put in the censer, until he was completely concealed by its smoke. Then he sprinkled the table of offering and the altar with the blood, and then he went out to the people and washed his vestments; and he was not judged to be “clean” before evening, after the sacrifice of a red heifer (cf. Num 19:2). 14. In times past there were these signs, but they departed after the things they signified came to pass.e Thus, the first or public part of the Temple signifies the present Church, while the Holy of Holies is heaven; the High Priest is Christ; the blood, His Passion; the coals, the charity of Christ; the censer, His Body; the incense that burns, the fragrant prayers; the altar, the cohorts of heaven; a   In this instance Durand uses the term ante secretam, by which he means the “secret” portion of the Mass or the Canon which is recited inaudibly by the priest alone. b   Rationale, 1.1.4; 1.2.3–4; 1.2.6–9. c   See Ex 28:15–30, where the breastplate is described. In Jerome’s translation it is called the Rationale iudicii. According to the biblical text, the breastplate had a pouch that contained two stones, the Urim and Thummim, Hebrew terms of uncertain origin which Jerome translated as doctrina and veritas (doctrine and truth). The stones seem to have been employed for some ritual to determine God’s judgment for the Israelites. In the Prologue (§ 16) of the Rationale, Durand informs us that he derived the title of his full treatise from this Biblical text. d   The Hebrew words for “robe of the ephod” are translated in Exodus 28:31 (Vulg.) as tunicam superhumeralis. See Rationale, 3.19.3. e    In this rather tortuous passage, Durand is saying that the rites and rituals of the Old Law typologically represented the Passion, death and Resurrection of Christ. Since the establishment of the New Covenant, these rituals have been discarded by the Christian Church.

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the Ark, Christ in His human form; the table of offering, God the Father; the two cherubim, the two Testaments which look towards each other, since they are in full agreement; the vestments that are washed, mankind; the evening time signifies the vestment of the new man. Compare, therefore, what used to be done with what Christ did, and consider in what manner the minister of the Church represents and performs those things in the Office of the Mass. What each of these signifies will be treated under the Canon of the Mass, at the beginning of each section. Through the Ark we also understand the humility of Christ, through which, by His mercy, all good things come to us. 15. And note that, just as we read in Exodus 25 and 37,a there was a gold table on top of the Ark, whose length and width matched the dimensions of the Ark; and this used to be called the “oracle” because the Lord used to give response to those praying there; it was also called the “propitiatory” b because the Lord, speaking from that place, used to offer propitiation to the people, or because on the day of atonement, they used to say that the glory of the Lord always descended there. And for those reasons, the tabernacle or the place behind the altar in which Christ, our propitiation – that is, the consecrated Host is preserved – is today called a propitiatory. On each side of the oracle, that is, placed in the two front corners, there are two gold cherubim, who, according to Josephus,c are two winged animals whose visage has never been looked upon by any man; they are the ones that Moses himself is said to have seen represented on the throne of God. One cherub gazed upon the other, while both of them were facing the propitiatory, and with their wings extended, each touched the other and veiled the oracle, or were covering the propitiatory. For this reason, the Incarnation of Christ is symbolized by the propiMost of this paragraph is derived verbatim from Petrus Comestor, Historia Scholastica, Exodus c. 47, PL 198: 1170D–1171A. b    Durand uses the term propitiatorium, a post-classical Latin term translated as “propitiatory” in more archaic English translations of the Bible. c    Durand does not cite the Jewish historian Flavius Josephus directly; the passage is quoted from: Petrus Comestor, Historia Scholastica, Exodus c. 47, PL 198: 1170D. a   

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tiatory, about which John says: He is a propitiation for our sins (1 Jn 2:2). The two cherubim are the two Testaments, namely the Old and the New. Since they do not conflict with each other but narrate harmoniously the mystery of the Incarnation of Christ, one prophesying it, the other affirming it, they direct the face of each one to the propitiatory and they gaze upon each other.a 16. To continue, there are three sacrifices of the Church that are symbolized in the Old Testament by the propitiatory, the censer and the altar: namely, the sacrifice of penitence, justice and thanksgiving. Regarding the first, it says: My sacrifice to God is an afflicted spirit (Ps 50:19); for the second: Then you shall accept the sacrifice of justice (Ps 50:21); for the third: I will offer you a sacrifice of thanksgiving (Ps 115:8). On the altar of the body, the flesh is sacrificed through contrition; within the censer, that is the heart, the incense blazes through devotion; at the propitiatory of God the Father, we sacrifice the Blood [of the Lord] for the sake of redemption. These are the three sacrifices that the priest offers at Mass: first, in the Confession; second, in the Preface; third, in the Canon. Now these are the three things which, according to the Prophet, God considers in man and demands from him: To love mercy, to do what is right and to walk humbly before God (Mic 6:8). He should love mercy, who wishes to offer a sacrifice of penitence; he should exercise good judgment, who wishes to offer the sacrifice of justice; he should walk humbly before God who wishes to offer the sacrifice of thanksgiving. 17. On this account, Blessed Bernardb says: “My brothers, while offering the sacrifice of praise, let us join words to their meaning; their meaning to emotions; exultation to emotions; understanding to exultation; humility to understanding; liberty to humility.” He who is about to celebrate the Mass offers to the Most High the sacrifice of which the Psalmist says: My sacrifice to God is an afflicted spirit (Ps 50:19); and elsewhere: Offer praise as your sacrifice to God (Ps 49:14); and the Apostle: Present your bodies to me as a a    In this tortuous passage Durand is likening the Old and New Testament to the two cherubim who cover the propitiatory and gaze upon each other. b   Bernard of Clairvaux, Super Cantica Canticorum, Sermo 13.7, ed. J. Leclercq and H. Rochais (Rome: Editiones Cistercienses, 1957), 1: 54.

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sacrifice, living holy, pleasing to God, so that it will be an acceptable service (Rom 12:1). Mortify, on the altar of your heart, your members that are on this earth: namely, impurity, lewdness, malicious desire, and avarice (cf. Col 3:5), so that you will sanctify yourselves before the Lord with a clean heart and a chaste body. 18. According to Augustine,a in the sacrament of the Body of Christ: “A good priest accomplishes nothing more than a bad one,” so long as he stands with the others in the Ark and observes the form handed down by a dove,b since it is not by the merits of the priest, but through the words spoken that the sacrament is created; for gold is as valuable in the box of a thief as in the treasury of a king.c And thus the High Priest Caiaphas, the persecutor of the only true High Priest, even though he himself was not truthful, what he offered was nonetheless true, since what he offered was not his own but God’s, that is, in the form of the Church.d Therefore, the iniquity of the priest does not impede the efficacy of the sacrament, just as the illness of a physician does not impede the power of his medicine. For even if the work is done in an impure manner, the work completed is itself always pure; but just as all things are pure to the pure, so too all things are impure to the impure (cf. Titus 1:15). The wicked man, when he receives life, runs towards death; but the good man does the contrary, for when he endures death, he attains life; and he who eats unworthily eats his own judgment (cf. 1 Cor 11:29). For which reason the Prophet speaks about such things: I will curse your blessings (Mal 2:2); and thus Gregory:e “Their benediction is turned into a a    This Pseudo-Augustinian saying is found in Gratian’s Decretum: De cons. D.2 c.72, Friedberg 1: 1342. Gratian’s text is derived, in part, from Paschasius Radbertus, De corpore et sanguine Domini, c. 4, CCCM 16: 27–31. b    In this obtuse passage Durand is stating that as long as the priest follows the canonically decreed form of the Mass (particularly the invariable Canon), his Mass is valid. Durand’s reference to the “dove” is in keeping with medieval iconography which depicts the fathers and early popes who composed the texts and hymns of the Mass through the inspiration of the Holy Spirit. c    C.1 q.1 d.p.c.97, Friedberg 1: 395. d    C.1 q.1 c.87, Friedberg 1: 389. e    D.81 c.15, Friedberg 1: 285. In Gratian’s Decretum, this is attributed to Pope Gregory VII, but this text is not found in the Register of his authentic letters.

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malediction, and their prayer into a sin.” This refers to those who are cut off from the Church, who are not tolerated by Her and are understood as being disreputable, and whose blessing, when it pertains to them, should be counted as being a malediction, since, according to Augustine:a “The wicked, as much as they are said to pollute their sacraments, [their sacraments] nonetheless remain unpolluted: they offer a reward for the good and bring judgment upon the reprobate.” And Augustine again:b “The spiritual power of a sacrament is received like a pure light that leads the one thus illumined towards salvation, but passing through unclean ministers, as if passing through a canal, it is not thereby polluted.” 19. Nevertheless, the Arnaldists,c those faithless heretics, say that never do we read that Christ handed over care of His bride, the Church, to impure or dissolute ministers; or the power to perform the sacred mysteries; or the keys to the kingdom of heaven; or the power of binding and loosing, because, as Gregoryd says, those who are just in this life have the same power to bind and loose as did the Apostles, who combine their life and faith with their teaching. Thus, as they say, the sacraments presented by such men have no validity and offer nothing towards salvation. And we read in the Book of Numbers: Whatever the unclean person touches becomes unclean (Num 19:22); and Christ: A good tree cannot bear bad fruit (Mt 7:18); and David: God has said to the sinner: why do you recite my statutes and profess my covenant through your mouth? (Ps. 49 16); and the Apostle: For the clean, all things are clean, but for defiled and the faithless nothing is clean (Titus 1:15). And Gregorye says in the Pastoral Rule: “If one who is in disfavor is sent to intercede with an enraged person, the latter will be more provoked

a    Augustine, Contra Epist. Parmeniani, 2.13.28, CSEL 51: 82; cited from C.1 q.1 c.97, Friedberg 1: 394. b    Augustine, In Ioannis Evang. Tract, 5.17, CSEL 36: 50; cited from C.1 q.1 c.30, Friedberg 1: 371. c    See p. 53, n. b. d   Cf. Gregory the Great, Registrum Epist. 4.41; 5.37; 6.5, CCSL 140: 262; 309; 373. e   Gregory the Great, Regula Pastoralis, 1.10, SC 381: 164.

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to rage.” And the same one also says in chapter 13:a “It is necessary that the hand that would cleanse from dirt must also be clean, lest, itself being filthy, it soils whatever it touches all the more.” 20. The Mass is celebrated at the third, sixth and ninth hour; at the third hour, because according to Mark, at that hour Christ ascended His cross and was crucified by the tongues of the Jews who were crying: Crucify Him, crucify Him! (cf. Mk 15:25; 15:13– 14); and because at that hour the Holy Spirit descended upon the Apostles with tongues of fire (cf. Acts 2:1–4). At the sixth hour, because according to Matthew, it was at that hour that He was in fact crucified and sacrificed (cf. Mt 27:45). At the ninth hour, because it was then, hanging from the cross, that He offered up His spirit (cf. Jn 19:30). Pope Telesphorusb decreed that Mass cannot be said before the third hour, which is understood to mean Masses that are said in public, for the faithful, which, just as Augustinec says: “Should not be done in public lest people be withdrawn from public affairs at the third hour when they are said.” Mass is also sung on Sundays and feast days at the third hour, and on ordinary days at the sixth hour; at the ninth hour during Lent, and on days of fasting, following the decree of Pope Pelagius and others,d but not all of them. Mass can be celebrated late in the day on Saturdayse during the Ember Days,f on account of its being related to the sacred orders for the Sunday that follows; but because the Mass ought to be said by one fasting, therefore, in order that he not fast too much, the Mass is begun after Vespers, and thus lasts Gregory the Great, Regula Pastoralis, 2.2, SC 381: 176. Durand’s chapter references to Gregory’s text do not correspond to the modern critical editions of the text. b   De cons. D.1 c.48, Friedberg 1: 1306–1307; Liber Pont. 9, Duchesne 1, 57; 129. c   De cons. D.1 c.52, Friedberg 1: 1308. This is not a direct citation from Augustine but an amalgamation of patristic and medieval texts attributed to him in Gratian’s Decretum. d    cf. De cons. D.1 d.p.c.50, Friedberg 1: 1307; Liber Pont. 62, 65, Duchesne 1: 303; 309. e   cf. D.75 c.4, Friedberg 1: 266–267; D.76 c.12, Friedberg 1: 271. f    A reference to the Ember Days, or days of fasting. They were prescribed as fasts at the beginning of each of the four seasons (literally, Quatuor tempora) of the calendrical year. They were universally prescribed and arranged by Pope Gregory VII (r. 1073–1085). a   

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right up to the night of that day of fasting. This is discussed in the sixth part, under the heading, Holy Saturday.a That the Mass is sometimes sung very early in the morning is due to custom rather than a rule. Pope Leob used to go to say Mass at daybreak or at the very first part of the day; and whether he did this out of necessity or for some principle, or simply as an exercise of his Apostolic power, I do not know; but this is understood to mean a private Mass. With regard to those who out of necessity wait until the third hour or offer [their Mass] after the sixth or ninth hour, out of divine love, lest they let the day pass without offering a sacrifice, they can be excused with the disciples who used to pluck corn on the Sabbath, and with David, who used to eat the bread of propitiation.c Or, because the Mass is said in memory of the Passion, death, burial, Resurrection and Ascension, it can therefore be said at various hours; at the third hour, in memory of the Passion and Ascension; after the sixth hour, in memory of His death; after the ninth hour, in memory of His burial; fittingly, in the morning, in memory of His Resurrection. Some also assert that the Lord was crucified midway between those hours – that is, the sixth and ninth hour – which is why the Church now celebrates Mass between the former and latter hour. 21. However, on the day of the Lord’s Nativity a Mass is sung at night, as already noted under that feast.d And then if two Offices occur on the same day during Lent – which we call “double days”e – the Mass for the feast day is said at the third hour, without genuflection, and the daily Office for Lent at the ninth hour, with genuflection. During the season of Advent, the Mass for a Saint’s feast is celebrated at the third hour. But rightly,f no one should regularly celebrate several Masses on the same day, since Rationale, 6.85.8. De cons. D.1 c.51, Friedberg 1: 1307–1308. c    See p. 56, n. b. d    Rationale, 6.13.17. e    quos dies duplices vocamus. Durand is referring to “duplex” days or days of “double feasts.” In this instance he is distinguishing between the daily Office for Lent and the Mass celebrated for a feast that falls within the season of Lent. f    Durand cites two canonical texts for this sentence: De cons. D.1 c.54, Friedberg 1: 1308; X 3.41.12, Friedberg 2: 643. a  

b  

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Christ suffered His Passion only once; and how blessed is he who can celebrate just one Mass worthily. 22. Nora can one celebrate two Masses with just one sacrifice, or one Mass with two sacrifices, but many hosts can be consecrated with just one Canon; for the priest should always have hosts prepared for the infirm. 23. A priest can celebrate one Mass with a sacrifice, and one “dry” Mass [missa sicca].b A dry Mass is said when the priest cannot consecrate because he has already celebrated (or for some other reason), but he can put on the stole, read the Epistle and the Gospel, recite the Lord’s Prayer and give the final blessing; and, if out of devotion and not superstition, he wants to celebrate the entire Mass without a sacrifice, he puts on all of the priestly vestments and follows the order of the Mass up to the end of the Offertory, omitting the Canon which belongs to the sacrifice. But the Preface can be said, for in the Preface we see the Angels called upon for the consecration of the Lord’s Body and Blood. He says nothing, however, from the Canon, but he does not omit the Lord’s Prayer; he says nothing from the Canon, since he does not have a chalice or a host; nor does he say those things that are said over the chalice or the Eucharist, but he says and does something else. He can also say, “May the peace of the Lord be with you always,”c and after that follow the order of the Mass. But it is probably better to omit that. 24. Some begin with the Mass of the day, celebrating it according to its order up to the Offertory, and afterwards begin another Mass and sing up to the same place, and the same ones do many like this if they wish, and they begin the Mass for the living along with the Mass for the Dead, following both orders up to the same place; and then they proceed to say as many secrets [secretellas]d De cons. D.2 c.23, Friedberg 1: 1321; De cons. D.2 c.93, Friedberg 1: 1351. The term Durand uses is missa sicca, or “dry Mass,” which means a Mass celebrated without consecration of the Eucharist or Communion of the priest or faithful. c    Pax Domini sit simper vobiscum. d   The prayer recited in a low voice by the priest at the end of the Offertory. They are also referred to as the “minor Canon” of the medieval Mass (before the publication of Pius V’s Missal). a  

b  

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as Masses that they have begun, while saying one Canon and one consecration; and at the end, they say as many prayers as they need for the Masses that they began. But we condemn this as a detestable practice. 25. Still, a priest can sometimes celebrate many Masses on one day. First, on the Feast of the Lord’s Nativity, just as will be discussed in the sixth part, under that feast.a Second, if he is compelled by necessity; suppose, for example, someone is dying. Nonetheless, the Council of Carthageb says that if a bishop or someone else passes away after Terce, a commemoration must be done, but only with prayers, without a Mass. Third, out of respect, that is, if some important person comes and wishes to hear a Mass. Fourth, according to some, on account of expediency; think, for example, of pilgrims, visitors, travelers, the sick, those wishing to marry, and of the absence of priests and the poverty of churches that do not have their own priests. Fifth, as Sicardus the bishop of Cremona says in his Mitrale,c when two feasts occur, three Masses can be celebrated, since this can be legitimately done on the Feast of the Nativity, since Christ’s Passion was threefold: He suffered with the insults of tongues; with blows from hands; with the nails by which He was crucified; He was figuratively offered through the acts of the Patriarchs, and sacrificed through the words of the Prophets, but He was truly sacrificed by the Father and Himself. Sixth, for the same reason if a solemn feast occurs on a day of fasting; the one Mass for the feast, another for the fast can be celebrated if another priest cannot be found. 26. We also readd that Pope Leo often used to celebrate the Mass seven and sometimes nine times in a day. Still,e a priest who is about to celebrate another Mass on the same day, will only have

Rationale, 6.13.7. De cons. D.1 cc.1–2, Friedberg 1: 1293–1294. c   Sicardus of Cremona, Mitrale, 3.9, PL 213: 148B–C; CCCM 220: 220–221 d   Durand’s source is John Beleth, Summa de eccles. offic., c. 121f, CCCM 41A: 228–229. e    Durand cites Gratian for this paragraph: De cons. D.2 c.54, Friedberg 1: 1333–1334. a    b  

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the ablutiona in the final Mass, since if it took place in the first Mass, he would not have been fasting and this would have been an impediment for doing another Mass; but for the rest of the time, for as often as he celebrates, he consumes the Body of Christ and also does the ablution.b 27. But can someone who has eaten never consecrate [the Eucharist]? I respond as follows: he can validly do this, even though he is not supposed to do this, since the fast is not absolutely essential, as Augustine implies in the canonical text;c otherwise, the Lord would not have been able to consecrate [at the Last Supper]. But master Hugucciod argues the contrary. 28. In times past,e when heresies were sprouting up that attacked the Trinity, by order of Alcuin, teacher of Charlemagne, and after the request of Boniface, archbishop of Mainz, it was decreed that on Sunday, the Mass of the Trinity would be said; on Monday, the Mass of wisdom; Tuesday, the Mass of the Holy Spirit; Wednesday, the Mass of charity; Thursday, the Mass of the Angels; Friday, the Mass of the Cross; Saturday, the Mass of the Virgin Mary. After the dangers of these heresies had ceased, this practice stopped, and when the Sunday liturgy was fixed, it was decreed that it would have its own Office of the Trinity; on Monday, the Angels, because they were first created on that day in a state of grace; and then light was divided from darkness, that is, a   There are interesting textual differences in the manuscripts in this line. The first redaction has a precise reference to the ablution of the priest’s fingers with water or wine. The later manuscripts of the second redaction simply have a general reference to ablution (perfusionem) of the priest (perhaps referring to both the fingers and chalice?). Rationale, 4.1.26, CCCM 140: 250. b    As it stands in the original Latin text, this paragraph is contorted and difficult to comprehend. The manuscripts beak off into separate recensions (see p. 63, n. e), and this may account for the maladroit tone of the entire paragraph. c    Augustine, Ad inquisit. Ianuarii, Ep. 55.6, CSEL 34.2: 175–176; cited from De cons. D.2 c.54, Friedberg 1: 1333–1334. d   Huguccio, Summa decretorum, ad De cons. D.2 c.54 (Admont Stiftsbibliothek, n. 7), ff. 437rb–437va. Durand’s reference is to a gloss to Gratian’s Decretum by one of the most highly regarded canonists of his era, Huguccio (d. 1210). Unfortunately, this work has never been published in a modern edition. e    Durand’s source is John Beleth, Summa de eccles. offic. c. 51; c. 134Bu, CCCM 41A: 88–89; 259–260.

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the good Angels were divided from the bad ones, and that the bad Angels fell from Heaven and the good were proven to be faithful.a 29. It was on Sunday that the Angels were each created in a state of grace.b On Monday we chant the Mass for the Dead so that we might entreat the help of the Angels for the dead. And because, as some say,c on Sunday, those who are in Purgatory have some relief, but immediately on Monday they return to their punishments and hardships, it is to help them with their hardships that we celebrate Mass for them on Monday. 30. On Tuesday, we celebrate for sinners; on Wednesday, for peace; on Thursday, for our tribulation; on Tuesday we must use the Introit for the Sunday Mass. It was also decreedd that we must fast on Wednesday, and on the same day celebrate the Sunday Mass, unless it is a feast day. On Thursday we must also return to the Sunday Office – its Introit, Epistle and Gospel – because this so-called the “day of Jupiter” corresponds to the Lord’s Day, as will be discussed under the heading, On the procession of the pontiff to the altar.e On Friday, the Mass of the Cross is said, since that day belongs especially to Christ and His Cross, since He wanted to be crucified and die on that day for the salvation of the human race. 31. On Saturday it is the Mass of the Blessed Virgin, which has as its origin a custom from long ago,f when in a certain church in the city of Constantinople, there was an image of the Blessed Virgin that had a veil hanging over it that covered the entire imDurand is referring to the widely held medieval view that before the creation of man, Lucifer led a failed rebellion against God and was exiled with his minions from Heaven. This narrative, which accounts for the existence of evil before man’s creation, was based on the exegesis and analysis of a number of biblical texts. Durand seems to be influenced here by Augustine, De Genesi ad litteram, 5.19, CSEL 28/1: 161–163. b    The original Latin – in bonis naturalibus – defies easy translation. Durand means that each of the angels was created with a “good nature,” or in a “state of grace.” c    Peter Damian, De abdicatione episcopatus, Opusc. 19.3, PL 145: 427B–D; Idem, De bono suffragiorum, Opusc. 33.4, PL 145: 565D–567B. d   John Beleth, Summa de eccles. offic. c. 51e, CCCM 41A: 89–90. e   Rationale, 4.6.21. f    Durand’s source for this legend is John Beleth, Summa de eccles. offic. c. 51e, CCCM 41A: 89–90. a   

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age; but after Vespers on Friday, with no one moving it, save for a miracle from God, the veil lifted itself from the image, as if it were being drawn toward the heavens, so that the full image could be seen by the people who were standing in front of it. After Vespers had been celebrated on Saturday, the veil descended over the same icon or image, and there it remained until the next Friday. It is on account of the sight of this miracle that it was decreed that the Mass of the Blessed Virgin Mary always be sung on that day. 32. Another reason for this practice is that when the Lord was crucified and died, and His fleeing disciples despaired of the Resurrection, Mary was the only one who kept her faith intact through all of that Saturday. She knew how she had borne Him without labor; given birth without sorrow; and therefore she was certain that He was the Son of God, and that He had to rise again from the dead on the third day. And this is why Saturdays are more appropriately related to Blessed Mary than any other days. 33. The third reason is that Saturday is the door and entryway into the Lord’s Day, for when it is Saturday we are next to the Lord’s Day. The Lord’s Day is a day of rest and it signifies eternal life, for when we are in the grace of our Lord it is as if we are at the gates of paradise. And because she is the doorway to the kingdom of heaven,a which the Lord’s Day represents figuratively, it makes sense that we solemnly celebrate her on the day that precedes the Lord’s Day. 34. Fourth, so that the solemnity of the Mother will be continued into the solemnity of the Son. 35. Fifth, so that this feast will be done on the day in which God rested from all work. 36. It should also be noted that in the Office of the Mass, where the Passion of Christ is represented, three different languages are used: namely, Greek, Hebrew and Latin, to denote that the titulus that was put on the cross of Christ was written in these three languages, in John 19 (cf. Jn 19:19–20). And this signifies that all languages – which are understood through these three – ought a   

1: 122.

A reference to the Marian hymn, Ave regina celorum, RH 2070, Chevalier

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to praise God and confess that Jesus Christ is Lord and is in the glory of God the Father (cf. Phil 2:11). And even though there are many types of languages, these are the principal three: Hebrew, on account of the Law, and because it is the mother of the others; Greek, on account of its wisdom; Latin, on account of its nobility and the dominion of the Roman Empire. The Latin words are used for the Epistle, Gospels, prayers and chants; Greek, for the Kyrie (“Lord have mercy, Christ have mercy”), and the hymas;a the Hebrew words are “Alleluia, Amen, Sabaoth,” and “Hosanna.” And thus in the Mass of the Roman Pontiff, on special solemn feasts, the Gospel and the Epistle are not only read in Latin, but also in Greek to signify the unity of both people under one faith, or that the Church consists not only of the Latin but also of the Greek Christians; see the sixth part, under the heading, Good Friday.b 37. But, we may ask if the priest ought to celebrate Mass with fewer than two servers. The answer seems to be “no.” For Pope Soterc decreed that a solemn Mass can never be celebrated unless there are at least three ministers present: the two that respond and the priest himself. For when he says, in the plural form, “The Lord be with you,”d and in the Canon, “Pray for me,”e it is appropriate that many respond to his salutation. But still, there is a difference between having to celebrate Mass with only one person present out of necessity and doing this in defiance of religious doctrine. 38. It must also be believed piously and is confirmed by the sacred authorities that the Angels of God stand as companions to those who pray, according to what the Prophet says: In the presence of the Angels I shall sing to You (Ps 137:1); and the Angel said to Tobit: When you prayed with tears I offered your prayer to the Lord (Tobit 12:12). And in the Canon of the Mass it says: “Most humbly we pray, Almighty God, that these offerings be brought Durand’s cryptic reference is to the words: Hagios Athanatos, eleison hymas, or “Holy and Immortal, have mercy upon us,” from the Trisagion (or “Thrice Holy”) hymn used in the Byzantine Church. b   Rationale, 6.77.15. c   De cons. D.1 c.51, Friedberg 1: 1311. d    Dominus vobiscum. e    Orate pro me. a  

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to your holy altar by the hands of your Angels.”a And besides, every man has his own guardian Angel, and so the Lord said in the Gospel, when He was speaking about the little children: Their Angels always behold the face of the Father (Mt 18:10); and we have as partners in our prayers those with whom we will share eternal glory. Nevertheless, one priest cannot celebrate the divine service without the support of ministers, as is decreed in the statue of the Pope Alexander.b A canon from the Council of Toledoc decreed that, where there is an abundance of clergy at a particular time and place, that whoever is offering the sacrifice to God will have behind him, in close proximity, another priest who can help him, if for some reason he succumbs to some disorder and is unable to fulfill his office, or if he falls to the ground; he will always have at his back someone who can expertly take his place and know what to do. This is the case if there is sufficient time for it; if there is not a war in that place; if the church is rich in clergy; if there is an abundance of clerics. 39. Generally, it can be said that a Mass is valid in which there is a priest and a minister responding; where there is one offering and one receiving communion, so that the rationale for the wording of the prayers can be clearly demonstrated. 40. The Introit of the Mass refers to the choir of the Prophets, since, according to Augustine,d Moses was a minister of the Old Testament and the Prophets were the ministers of the New Testament. “Lord have mercy”e refers to those Prophets who lived around the time of the Lord’s coming, among whom were Zachary and his son John the Baptist. “Glory to God in the highest,”f refers to the company of Angels announcing the joy of the Lord’s Nativity to the shepherds. The first Collect refers to those things that the Lord did when He was around twelve years old, when He went up to Jerusalem and was seated among the teachers of the Canon of the Mass; H 13, Deshusses 1: 90. X 1.17.6, Friedberg 2: 136–137. c   C.7 q.1 c.15, Friedberg 1: 573. d    Augustine, Enarrat. in Psalmos, Ps 89:1, CCSL 39: 1244. e    Kyrie eleison. f    Gloria in excelsis. a   

b   

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Law, listening to them and questioning them. The Epistle refers to the preaching of John the Baptist. The Gradual refers to the good will of the Apostles, namely, how they followed Him when called by the Lord. The Alleluia refers to the joy in their souls when they heard His promises or witnessed miracles performed by Him or through His name. The Gospel refers to the time of His preaching up to the time that He predicted [i.e., His Passion]. The rest of the Office of the Mass pertains to the time from the Sunday when the sons of the Hebrews went out to meet him [Palm Sunday], up to the day of His Ascension or Pentecost. The secret prayer [the Canon] up to the words, “For ourselves, too,”a designates the prayer that the Lord said on the Mount of Olives. What follows in the Canon represents the time when the Lord lay in the sepulcher. When the bread is placed in the wine, it demonstrates that the soul of God is joined to the body. The greeting that follows signifies the salutations that Christ made to His disciples after the Resurrection. The fraction of the offering [the Host] represents the breaking of the bread by the Lord for His disciples at Emmaus. These things will be discussed fully in their proper place. The Mass and the Office of the Dead are discussed in the seventh part.b 41. To continue, the Mass should never be said – except in the case of grave necessity – outside of a sacred place consecrated for God, that is, a sacred space that has been anointed with the sacred prayers of a bishop.c It also should not be said in common residences without express permission from a bishop, for it is a holier thing not to sing or hear Mass in a place where it should not be done; thus, it is written: See to it that you not offer your holocausts in any place that you see fit, but offer them up in the place which the Lord your God will choose (Deut 12:13–14); this is discussed in the prologue of the fifth part.d But there might, however, be cases of necessity where the Mass can be said on a ship, or in a camp under a tent, or in the open air if a tent cannot be found; but in those Nobis quoque peccatoribus. H 5, Deshusses 1: 87 Rationale, 7.35.1–45. c    De cons. D.1 cc.11–14, Friedberg 1: 1297–1298. d    Rationale, 5.2.58. a   

b   

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cases, it must be said on a table or a portable altar.a A priest should never celebrate Mass on an altar where a bishop has celebrated Mass that day, without express permission from a bishop.b 42. Pope Sixtusc decreed that a Mass can never be celebrated except on an altar; Pope Felix Id decreed that Mass is celebrated on the memorials of Martyrs; Pope Boniface IIe decreed that during the celebration of the Mass, the clergy are separated from the laity; Pope Martinf decreed that the Mass has to be sung out loud; Pope Vigiliusg decreed that Mass has to be said in the eastern part of the church. 43. It must also be noted that the combat and the victory of the priest over the ancient enemy is represented in the Mass. The march towards this combat will be shown under the heading, On the procession of the priest to the altar, at the end.h The weapons and combat of the priest are treated in the prologue of the third part.i 44. To continue, the Mass in a certain sense imitates a legal proceeding, and for that reason the Canon is called an “action [actio],” that is, that a “cause for action [actio causa]” can be brought forth in a judicial proceeding.j In the Mass, it is our case that is brought forth; the place of prayer [oratorium] is the residence of the ruler [praetorium]; God is the judge; the Devil is the accuser; the ministers of the Church, the witnesses; the priest, the advoDe cons. D.1 c.30, Friedberg 1: 1301–1302; X 5.33.30, Friedberg 2: 868–869. De cons. D.2 c.97, Friedberg 1: 1352. c   Liber Pont., c. 8, Duchesne 1: 128. d   Liber Pont., c. 27, Duchesne 1: 158. e   Durand’s reference is not correct; this is a decree of the Council of Mainz: X 3.1.1, Friedberg 2: 29. f   Ordo 19.36, OR 3: 224. g   Durand provides no reference here. There is nothing in the Liber Pontificalis that supports his claim. h    Rationale, 4.6.15; 18. i    Rationale, 3.1.6. j    Durand is closely following the text of X 5.40.10, Friedberg 2: 914. Durand uses the Classical Latin term actio in the strict legal sense. An “action” was the technical term for bringing a case to a legal tribunal. A “cause for action” was the technical term by which someone could legally prosecute a case in a Roman court of law; that is, they had both the standing and the legal precedent sufficient to begin a case before a magistrate. a   

b   

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cate and defense. The priest is like Moses, who used to bring the cause of his people before the Lord, whose legal defense confounds the fallacies of the accuser, and through whom our innocence is proven, and the charges are dismissed, and the anger of the judge is placated, and the offense is dismissed through mercy.a And the Mass is also called a “mystery” that is revealed and a “sacrifice” that is offered. 45. The Office of the Mass is divided into two main parts: namely, the Mass of catechumensb and the Mass of the faithful. 46. The Mass of catechumens begins at the Introit and goes until the end of the Offertory, which is called the “Mass of dismissal [missa ab emittendo],” because when the priest starts to consecrate the Eucharist, the catechumens are sent outside of the church. And thus long ago, after the Gospel was read, the deacon in the pulpit used to exclaim: “If anyone is a catechumen, let him depart;”c this is discussed in the sixth part, under heading, The Wednesday after the fourth Sunday of Lent.d This was done because the catechumens, though instructed in the faith, were not yet reborn or baptized, and were not yet part of the body of the Church, any more than were the Jews or the Gentiles; and this is why they must not be present for the sacred mysteries of the altar, which cannot be performed except in the presence of the baptized faithful; nor should the treasury of a church be shown to its enemies. Thus, it is written about some, who served as a type or figure of the catechumens or those not yet reborn: But Jesus did not trust Himself to them, since He knew man’s nature (Jn 2:24–25). This is also treated in the canon of the Council of Carthage,e that neither a Gentile, nor a heretic, nor a Jew is prohibited from entering a

D.45 c.9, Friedberg 1: 164. Durand is referring to the ancient Christian practice of “dismissing” the catechumens (the unbaptized) after the end of the Liturgy of the Word; only the “faithful” (the baptized) could remain in church for the Eucharistic liturgy. c    Isidore, Etym., 6.19.4. d   Rationale, 6.56.11. e    De cons. D.1 c.67, Friedberg 1: 1312; C.35 qq.2–3 cc.8–9, Friedberg 1: 1265– 1266. a    b  

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church and hearing the Word of God up to the end of the Mass of catechumens; nor is someone who is guilty of incest. 47. The Mass of the faithful goes from the Offertory up to the Postcommunion prayer, and this is called the “Mass of sending forth [missa a mittendo],” since when it is finished, each of the faithful is sent forth to return to his own place. 48. “Mass” can also have a collective sense since what takes place from the Introit to the Offertory is called “Mass;” sometimes the part from the beginning of the sacrifice to “The Mass is ended [Ite missa est]” is called “Mass;” and this is the truer definition of “Mass [missa]” since at that point, the Host is put forth [hostia mittitur]. Sometimes, which is most often the case, “Mass” refers to everything from the Introit up to “The Mass is ended.” This sense refers to the invocation of the Lord’s name on the altar by the priest, for the faithful, carrying their prayers, supplications and offering to the Most High through the ministry of the priesthood, and who, at the same time, is mediator between God and men, that is, of Christ (cf. 1 Tim 2:5). Sometimes, however, the part that is said silently [the Canon] is called “Mass;” sometimes only the words that are used to consecrate the Lord’s Body get this name. 49. On the other hand, “Mass [missa]” is a proper term because it signifies that Christ was sent [missus est] by the Father into this world; it also signifies the Angel who is sent, through whose hands the hosta is offered to God on the highest altar.b That sacrifice itself, that is, the host, is called the “Mass [missa],” as if to say it “transmits [transmissa]; first, it transmits from the Father to us, through which He can be among us; afterwards, it carries from us to the Father, an offering that intercedes for us to the Father and a   Durand’s use of the term hostia poses problems for a translator since it can mean both a “victim” or “offering” and the Eucharistic “host.” In this passage, either translation could be used since Durand clearly has in mind the double-entendre proposed in the writings of Gregory the Great (r. 590–604). See Carole Straw, Gregory the Great: Perfection in Imperfection (Berkeley, CA: University of California Press, 1988), 180–181. b    Durand is paraphrasing the Canon of the Mass; H 13, Deshusses 1: 90. See Rationale, 4.1.38.

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through which we might be in His presence. This offering was first sent to us [transmissa] by the Father through the Incarnation of Christ His Son, who was sent down from heaven and afterwards sent back to the Father by us through His Passion. Similarly, in the sacrament this offering is carried to us by the sanctification through which He begins to be with us, and afterwards, to the Father by the offering that we make that intercedes for us before the Father. This dispatch [missio] or embassy [legatio] is itself capable and sufficient to wipe out our offenses and the enmity between God and men. When the deacon says at the end of the Mass: “The Mass is ended,” it is as if he says, “Go home,” or “Let us follow Christ,” since the Mass or the offering is the saving victim offered for us to appease God the Father. 50. Moreover, according to the Apostle, 1 Timothy, chapter 2, the Mass can be divided into four parts (cf. 1 Tim 2:1), and this is also found in the canon of the Council of Toledo:a namely, in supplications, prayers, intercessions, praises or thanksgivings; and the explication of these terms can be found in the fifth part, under the heading, On Terce.b The first part extends from the Introit up to the Offertory, when the supplications are said, that is the prayers that take place before the Eucharistic elements [species] begin to be blessed;c the second part, up to the end of the Lord’s Prayer, that is, “Deliver us from evil, O Lord,”d etc.; the third, up to the communion, that is, according to Augustine,e the prayers that the bishop says after communion; the fourth, is right up to the end,

De cons. D.1 c.54, Friedberg 1: 1309; D.2 c.72, Friedberg 1: 1343. Rationale, 5.6.2. c    It is not clear whether Durand means the blessing of the bread and wine at the Offertory, or the consecration of the Eucharistic elements in the Canon of the Mass. d    Libera nos quesumus Domine. H 19, Deshusses 1: 91. e    Augustine, Ad Paulinum Nolanum, Ep. 149.2.12–16, CSEL 44: 359–363. a    b  

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when, according to Augustine,a the people respond, “Thanks be to God,” b after “The Mass is ended,”c or “Let us bless the Lord.”d According to others, the first part really extends from the Introit up to the beginning of the Canon, “We come to You, Father;”e the second part from the Lord’s Prayer, “Let us pray: Taught by our Savior’s command;” f the third, up to the Collects; the fourth, up to “The Mass is ended.”g Again, since there were five effusions of Christ’s blood, the Office of the Mass can therefore be divided into five parts, from the beginning of the Offertory, as will be discussed. But since the fivefold effusion of blood only took place on the cross, for that reason only the Canon can be divided into five parts: the first, up to the words: “The day before He suffered;” h the second, up to “Remember;” i the third up to, “Taught by our Savior’s command;” the fourth up to the embolism;j the fifth up to the Collect.k

Ibid. Deo gratias. c    Ite missa est. d    Benedicamus Domino. Final blessing at Mass, in OrdPC, Van Dijk and Walker: 523–524. e    Te igitur. H 5, Deshusses 1: 87 f    Oremus: preceptis salutaribus. H 17, Deshusses 1: 91. g    Ite missa est. h    Qui pridie. i    Memento. j    Embolism is the technical term for the prayer inserted between the Lord’s Prayer and the fraction of the Eucharistic bread: “Deliver us, O lord, from every evil [Libera nos, quæsumus, Domine, ab omnibus malis].” k    In this case Durand means the Postcommunion prayer. a    b 

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[2] On the Five Psalms that the Priest Says Before Celebrating Mass

1. When the pontiff is about to celebrate a solemn Mass – following the decree of Celestine Ia – he says certain Psalms and prayers while he is dressed with the shoes and sandals, following the exhortation of the Psalmist who says: Let us come before His presence with thanksgiving; and make a joyful noise to Him with Psalms (Ps 94:2). These are the five Psalms: How beautiful is your dwelling (Ps. 83); You have blessed (Ps 84); Incline (Ps 85); I believed (Ps 115); Out of the depths (Ps 129), so that whatever impurity we bring on ourselves through the transgression of the five senses we wash with the prayer of the five Psalms. These Psalms also fittingly contain elements that are appropriate for those who are about to celebrate the mystery of the altar and the sacrament of the Eucharist. The prayers that are added clearly pertain to the pleas of the heart and the purity and defense of the body; and so the celebrant says: How beautiful (Ps 83), and other Psalms so that in him will be signified the fullness of Christ’s virtue in whose place he stands. 2. And note that the religious, who according to the vows of their religious order are barefoot, cover their feet when they are about to celebrate Mass, following the precept of the Apostle, There is no explicit reference provided by Durand. cf. Liber Pont., c. 45, Duchesne 1: 230. a  

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who says to the Ephesians: Have your feet shod in preparation for the Gospel of peace (Eph 6:15). Indeed, the shoes – which are made from the skins of dead animals that once tread the earth, and are closed on their bottom and open on their top – signify that the priest ought to be dead to the world and have his heart closed to earthly things; things that are hazards to walk over that are to be despised; but he should be open to looking towards and desiring celestial things.

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[3] On the Grooming of the Hair and the Washing of Handsa

1. Having put on the shoes and sandals,b the bishop and priest comb their hair and wash their hands and face. For when the Priest of the Old Law was about to offer the sacrifice, having washed his hands and feet, he used to put on the manaschasim,c whose place today has been taken by the sandals, as noted in the third part, under the heading, On the vestments of the Old Law.d 2. He first combs his hair and washes his face; first, he follows the example of Mary [Magdalene] who, prefiguring the future Passion of Christ, anointed His head with oil (cf. Lk 7:37–38), and indeed, the Passion of Christ is represented in the Mass liturgy. Second, he follows the mandate of the Lord, who says in Matthew: When you fast, groom your hair and wash your face (Mt 6:17); and this act signifies that in our good works we must banish all feigning and hypocrisy from ourselves. Third, he combs his hair; a   There is considerable textual variation between the first and second redaction of the text in the medieval manuscripts. I have followed the majority reading of the second redaction in the Latin critical edition. b    In the manuscripts of the first redaction of the Rationale, there is also a reference to the priest or bishop putting on the amice. I have followed the majority reading of the second redaction. c   manaschasim is Durand’s own odd transliteration of the Hebrew word for breeches, michnasim (derived from the Hebrew word kanas, “to hide or wrap”). d   Rationale, 3.19.1.

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now the strands of hair signify superfluous thoughts and anxiety over worldly things; the head signifies the mind and one’s intention, which rules all the acts of the soul just as the head stands above all the other members of the body. It is therefore appropriate that the hair is flattened, arranged and separated at the roots, to denote, especially at that particular moment, that the priest must compose himself and banish all vain thoughts, according to what the Prophet says: Put away your evil thoughts (Isa 1:16); and that his mind, through a previous process of discernment, ought to separate itself, quiet itself, and purge itself from worldly cares, and it ought to adorn itself with the virtues. 3. The comb, on account of its arrangement and division into teeth, signifies the discernment through which the intentions of the soul are adorned, just as the hairs of the head are adorned with the comb. 4. He washes the hands out of reverence for such a great sacrament, so that when he approaches [the altar] he will be in the purest state; thus Gregory says in the Pastoral Rule,a book 1, chapter 12: “It is necessary that the hand that would cleanse would itself be clean.” He physically washes his hands so that he will spiritually wash his impulses, according to what the Psalmist says: I will wash my hands in innocence and I shall go round your altar, O Lord (Ps 25:6), lest he be seen to arrive at the Lord’s table with unclean hands; not that dirty hands might contaminate the divine sacraments,b but he who unworthily eats and drinks, eats and drinks his own judgment (cf. 1 Cor 11:29). And so, in the Gospel of Matthew, eating without washing hands does not defile a man, but the things that proceed from the mouth and go out from the heart – namely, evil thoughts, murders, adulteries, and other things of this sort – these are the things that pollute a man (cf. Mt 15:18–19). He should therefore be especially anxious to purify not so much the exterior of his hands but the interior of his mind of all filth. a   Gregory the Great, Regula Pastoralis, 2.2, SC 381: 276. Durand’s book and chapter numbers are obviously a reflection of the medieval manuscripts, not modern critical editions of the text. b    Dig. 1.2.1, Mommsen 1: 30.

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5. The washing of hands has it origin in the Old Law, as previously noted; we read in Exodus chapters 30, 28, and 40, that Moses made a bronze laver from the mirrors of women (cf. Ex 38:8) in which the priests could wash themselves in the entrance to the Tabernacle of the Testimony when they were about to go up to the altar. To continue, the splashing of the bronze laver signifies the confession of the priest; the golden altar, a spirit of sorrow; in the mirrors of the women, contemplation of the lives of the Saints. 6. Therefore, before he comes to the altar, the priest washes himself through his confession or his tears of penitence; through his sorrowful contemplation he purges himself; through the contemplation of the lives of the Saints, he shapes himself. Concerning the first point, Isaiah chapter 3 says: Purify yourselves, you who carry the vessels of the Lord (Isa 52:11); for the second, 1 Corinthians 5: Purge yourselves of the old leaven, etc. (1 Cor 5:7); for the third, Hebrews chapter 12: Having a cloud of witness over us, let us put away every encumbrance and the sin entangling us (Heb 12:1), so that the priest might be numbered among those who can say boldly: Judge me, O Lord, for I have walked, etc. (Ps 25:1); and later: I will wash my hands in innocence and go around your altar, O Lord (Ps 25:6). Then, after washing his hands, he wipes his hands with the hand towel [manutergium], because after the tears of contrition, he ought to detest his sins and destroy them and make amends through his works. The linen, in a sense, leads him, through this work, to moral purity, and the good works of penitence lead him to eternal glorification. The care of the hair, hands and face are not, therefore, done to puff up one’s vanity, but in imitation of the commands imposed by the Lord on the priests of the Old Law.

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[4] On the Sprinkling of the Holy Water

1. The priest who is about to celebrate Mass on Sunday – having vested himself with the stole and the alb, but before he puts on the planeta,a so that he can move about more freely – blesses the water, following the decreeb of Pope Alexander I; he sprinkles the altar, the church and the people with holy water so that all the filth of unclean spirits will be expelled from that place just as it is from the hearts of the faithful. Such is the power of the water that has been exorcized that the early Christians, renewed through the sacrament of Baptism, used to fortify their bodies with this water of rebirth just as the blood of the lamb was placed on the doorposts by the people of the Old Law to repel the Angel of death (cf. Ex 12:7). 2. In the canonc of [Pope] Alexander we read: “We bless the water with which we sprinkle the people with a mixture of salt, so that each one who is sprinkled will be sanctified and purified; and we decree that this must be done by all priests;” for if the ashes of burnt calves used to sanctify and cleanse the people, namely, of venial sins (cf. Heb 9:13), how much more will the water and salt that have been consecrated with holy prayers sanctify and cleanse the peoa   For Durand’s discussion of this vestment which is also called the chasuble, see Rationale, 3.7.1–5. b   Liber Pont., c. 7, Duchesne 1: 54. c   De cons. D.3 c.20, Friedberg 1: 1358.

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ple of their venial sins. And if Elisha was able to end a drought by sprinkling salt (cf. 4 Kings 2:20), how much more will this salt, consecrated by holy prayers, end the drought in human affairs; sanctify and purge our pollutions; multiply our good works; put to flight the deceits of the Devil; and defend men from all crafty specters. 3. Then the priest sprinkles the inside of the tabernacle while he asks for God’s mercy. Pope Cypriana says that men are sprinkled with holy water since it procures their sanctification, just as Ezekiel says in Scripture: I will sprinkle clean water upon you and I will cleanse you of all your impurities, and I will give you a new heart and a new spirit (Ezek 36: 25–26). Next, in Numbers: Whoever touches a dead human body, or someone who was killed, that is, who was beaten to death, will, on account of this, be unclean for seven days; on the third day he will be sprinkled with water, and then on the seventh, and this way he is cleansed from sin. If he was not sprinkled on the third day, he cannot be purified on the seventh day (Num 19:11–13)b; and next: He who is not sprinkled with this water pollutes the tabernacle (Num 19:20); that is, as long as he is polluted, he shall not enter into the Tabernacle with others – that is, within himself – since he is a part of the Tabernacle of the Lord, that is, the Church, and he is cut off from Israel (Num 19: 13). Next: Whoever is not sprinkled with the water of expiation shall remain unclean and his impurity still clings to him (Num 19:13). And again: You shall purify the Levites, sprinkling them with the water of purification (Num 8:6–7). From all of this it is apparent that the sprinkling of water is the equivalent of a healing bath. Some, however, compare the preceding to the water of Baptism. 4. The water is therefore blessed every Sunday as a remembrance of Baptism – as will be said in the sixth part under the heading, On the Ascensionc – unless it is Easter or Pentecost Sunday, because on the Saturdays preceding those Sundays, the baptismal fonts have been blessed, and before the chrism has been placed in the water, some of the water is removed and reserved for our sprinkling and De cons. D.4 c.127, Friedberg 1: 1400. Cyprian was not a pope. Durand heavily edits and reworks the passages from Numbers; this is not a direct citation, per se. c   Rationale, 6.104.1. a  

b   

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our homes, just as is carefully noted in the canonical decree.a And we asperge ourselves and our homes with this holy water to signify Baptism. But we are not sprinkled so that we can be rebaptized, but rather so that we can invoke the grace of the Divine name through the memory of our Baptism. And note that on those two Sundays, the altar is sprinkled, but without the antiphon, “You shall asperge me,” b because we must be especially mournful when we remember that we were cleansed by Christ through the torture of His Passion, according to what is written in Lamentations, chapter 3: I will call this to mind and my spirit will be downcast (Lam 3:20). Therefore, on Sundays, before Mass, the main altar and all the people are sprinkled; however, during Morning Prayer and Vespers, all of the altars, or at least the principal ones, are censed.c 5. Concerning this subject, it should be noted that with a sprinkling of this sort, there are different reasons why this is done for the people and for altars; since God enclosed all things in sin (cf. Gal 3:22) – at least in venial sin, since the just man falls seven times in a day (cf. Prov 24:16) – therefore, when the people enter the church, endeavoring to participate in the divine services, they are sprinkled with that holy water which has the power to wipe out daily sins, just as ashes and calves did in the Old Testament (cf. Heb 9:13). And according to that Law, whoever was unclean was prohibited from entering the church until he had been washed with water. The altar is also sprinkled on account of the reverence for the sacrament that is consecrated there, so that it will be protected from the presence of all evil spirits that might be there; and because Christ is symbolized through the altar, which must be made of stone, according to the saying of the Apostle: The rock was Christ (1 Cor 10:4). And our faith is in one Christ, and not many, and this is De cons. D.4 c.126, Friedberg 1: 1400. CAO 148, Hesbert 1: 419. The full Latin text is: Asperges me, Domine, hyssopo, et mundabor: lavabis me, et super nivem dealbabor (“You shall asperge me, O Lord, with hyssop, and I shall be cleansed: You shall wash me, and I shall be made whiter than snow”). c    Durand refers to the censing of the altars, using the verb, thurificentur. The burning incense is placed in a thurible that is attached to small chain and the thurible is swung in a circular motion around the altar. a   

b   

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why – so that the sign will correspond to the thing signified – after the sprinkling of the one altar, all of the people are sprinkled, since He alone is the one who takes away the sins of the world. 6. The censinga sometimes represents the diffusion of diverse spiritual graces; and because grace is not only found in the head, but in the other members that are subjected to the head, it is appropriate that other altars are censed after the main altar, through which the diverse hierarchy of the Saints is understood. To continue, the incense in the censer signifies the heart enflamed with the fire of prayer; and since our prayer must principally be offered to God and Christ our mediator, the altar and the crucifix are censed. During Eastertide, during the aspersion rite, we sing: “I saw water [Vidi Aquam],” b which is taken from Ezekiel (Ezek 47:1–2), to whom the Lord showed a city built on a mountain, turned towards the south, where there was a marvelous temple. That city is the Church, about which it is said: A city set on a mountain cannot be hidden (Mt 5:14); the temple is the Body of Christ, about which it is said: Destroy this temple and in two days I will raise it up (Jn 2:19); the water that flows from the temple is the baptismal font that flowed from the side of Christ (cf. Jn 19:34). 7. But, if He was pierced with a lance on His left side, why is this said on the right side [of the altar]? I respond: there are two sides of Christ; the right and the left. The right is His divinity, the left His humanity. From the right flowed what came from Christ’s Divine nature, which is an invisible water; and from the left side flowed visible water – that is, from Christ’s human nature that was pierced – and the Holy Spirit gave that water power for salvation. It is therefore proper that we sing this during the Easter procession, in praise of the flow of this stream through which we were reborn through the death of Christ. But after the Octave of Pentecost, the antiphon, “You shall asperge me,” is sung on Sundays during the aspersion rite, which had been omitted from Easter to this point, because the Prophet [Ezekiel] predicted faith in the Passion and the humility of Baptism. See p. 82, n. c. Vidi aquam. CAO 75e, Hesbert 1: 184.

a  

b  

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8. When the water is blessed, it is mixed with salt, a custom that is derived from Eliseus (cf. 2 Chr 2:20); and this is done to denote that the people, who are the water, are imbued with the words of God through the office of the priest, which is symbolized by the salt. The sign of the cross is made three times over the water and the salt, since the people are taught to give thanks to the Holy Trinity for their instruction and redemption. The water signifies confession; the salt, bitterness for sin; from their mixture a double delivery proceeds, namely the division or separation of faults and the birth of the virtues or good works. 9. But why is the salt blessed before the water? I respond: through the salt we understand the bitterness of penitence; through the water, Baptism. And since heartfelt contrition must precede absolution, and penitence must precede Baptism, for that reason the salt is blessed before the water. 10. And note that there are four types of holy water: the first is water for the judgment of the ordeal,a which is no longer in use. The second is the holy water used for the dedication of a church or altar, about which we spoke in the first part, under the heading, On the consecration of a church and an altar.b The third is the water with which a church is sprinkled, about which we have spoken here. The fourth is the water of Baptism, which will be discussed in the sixth part, under the heading, On Holy Saturday;c and they used to sprinkle men with this water before they were sealed with the chrism, and this was still done to this day in some places, but now has been forbidden. They used to think that they were cleansed from sin a second time by the sprinkling of this water, even though no one can be baptized twice. And since a thing of greater dignity transforms a thing of lesser worth, when unblessed water is mixed with blessed water, the former becomes blessed by the latter.d

Durand uses the term, iudicium purgationis, a reference to a by-then outmoded practice of trial by ordeal, which could involve submersion of the accused in water to determine his or her guilt or innocence. b   Rationale, 1.6.9–1; 1.7, 18–19. c   Rationale, 6.82, in full; 6.83, in full. d    X 3.40.3, Friedberg 2: 633–634. a   

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[5] On the Officea or Introit of the Mass

1. The first part of the Mass begins with the Introit. It should be known that the holy Fathers and Prophets, who were longing for or prophesying Christ before His coming, predicted in advance all the desires, works, praises and prayers that are represented in the Mass. Now the Introit, namely the antiphon itself, expresses the prophecies of the Prophets and the desires of the holy Fathers along with their prayers, as they awaited the coming and the Incarnation of the Son of God. And as a sign of this, on the first Sunday of Advent, the Church chants the Introit: “Unto you have I lifted up my soul.” b The choir of chanting clergy amplifies its soul and sings the Introit with gladness; it signifies the choir of Prophets and the multitude of Saints awaiting the coming of Christ; for the Prophets, Patriarchs, kings, priests and all the faithful awaited the coming of Christ with great longing, crying out and pleading: Send forth, O Lord, the lamb, the ruler of the earth (Isa 16:1). Also: “Come, O Lord, do not delay.”c And so too the righteous old man Simeon gave his blessing, saying: Now You may dismiss your servant, etc. (Lk 2:29), because my eyes have seen, etc. (Lk 2:30). And a   Durand uses the term “Office” in a precise liturgical sense here. The Introit marks the formal beginning of the Mass liturgy, per se. b    Ad te levavi. AMS 1, Hesbert 1: 2–3. c    Veni Domine et noli tardare. Antiphon at Lauds for the third week of Advent, in the Ordinarium of Innocent III, OrdPC, Van Dijk and Walker, 113.

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the Lord Himself: Many are the kings and Prophets who wished to see what you have seen, but they did not see it, etc. (Lk 10:24). The Introit is sung in the voice of those through whom Christ was announced to the world, according to what the Apostle says: And when He brings the firstborn into the world, and the Angels of God shall adore Him (Heb 1:6). A versicle [versiculus psalmaticus] taken from a Psalm or a Psalm itself follows, which represents the fulfillment of this work. It is also called a “verse [versus]” since through it, we return [revertimur] to the Introit, signifying its deeds and prophecies. 2. Next, according to the decree of Pope Damasus,a “Glory to the Father [Gloria Patri]” is said, which signifies praise, since after every act, praise must be given. “Glory to the Father” is also said to show that the Father, Son and Holy Spirit have an equal share of glory and a coeternal majesty, in the beginning, now and forever; that is, in the past, present and future. The insertion of the “Glory to the Father” between the first chanting of the Introit and its repetition signifies the rhetorical device of attracting the goodwill of the hearer.b Therefore, in order to obtain more easily what they longed for, they used to proclaim this glory to the whole Trinity, with a full voice, from the bottom of their heart, saying: Show us, O Lord, your kindness, and grant us your salvation (Ps 84:8); From your throne upon the cherubim, shine forth before Ephraim, Benjamin and Manasse (Ps 79:2–3). On account of their clamor, the Holy Spirit, hearing them, anointed them with the oil of gladness above their companions (cf. Ps 44:8), and the Spirit gave them the mission to bring good news to the poor, just as the Son of God Himself attested when he recited the words of the Prophet, saying: The Spirit of the Lord is upon me, because He has anointed me, and He has sent me to bring good news to the poor (Lk 4:18; Isa 61:1). And then the antiphon itself, or the Introit, is repeated to express in a more manifest way the longings of the ancient fathers, or the repetition and multiplication of their groans and cries; thus a    Durand’s source is Sicardus of Cremona, Mitrale, 3.2, PL 213, 94C; CCCM 228: 132–133; cf. Liber Pont., c. 39, Duchesne 1: 213. b    Durand uses an idiomatic expression for the rhetorical device of attracting the good will of a reader or listener: captatio benivolentie.

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the Prophet says: Command on command, rule on rule, here a little, there a little (Isa 28:13); if it delays, wait for it, it will surely come and it will not be late (Hab 2:3). This ancient longing is not always literally represented by the text of the Introit, but by the song of joy in the chant 3. On ordinary days, the Introit is sung twice in praise of both the Divine and human nature that were united in the person of God the Son. Still, in some churches, on principal feast days, the Introit is sung three times in praise and honor of the Trinity, as if we are, so to speak, performing a religious dance for the One in whose memory we sing the Mass; and it is said with the “Glory to the Father” in praise of the Incarnation. Sometimes the Introit is intoned in a low voice to denote humility, and then it is repeated with a loud voice to signify, with this elevated voice, being roused from the sleep of sin, which was symbolized by the low voice, according to what the Apostle says: It is now the hour for us to rise from our sleep (Rom 13:11). But it can also be said in a different way, such as with an Invitatory Psalm, as will be discussed in the fifth part, under the heading, On the Night Office.a It is, however, always recited in full, to denote the perfection of joy. Yet some churches recite the Introit in full the first time, because the Church praises God with perfect praise; the second time, it is incomplete, since all praise in this world is imperfect; the third time, in its entirety, because the praise of the eternal homeland is perfect. 4. The Introit also gets its name from the fact that while it is being sung, the priest who is about to celebrate goes to the altar [intrat ad altare], or because with that antiphon, we enter the Office of the Mass; and it is an office [officium] as if to say it is efficacious [efficium],b as will be discussed in the prologue of the fifth part.c Pope Celestined decreed that the one hundred and fifty Psalms of David would be sung antiphonally at the Introit, before the sacRationale, 5.3.10–12. Isidore, Etym., 6.19.1. c    Rationale, 5.2.1. d   Durand’s source is Innocent III, De miss. mysteriis, 2.18, PL 217: 808A–B; 2.7 – ed. Wright, 109–110. See also Liber Pont. c. 45, Duchesne 1: 230. Peter Jeffery, a  

b  

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rifice of the Mass, which prior to that time was not done, since only the Epistle of Paul or the Gospel used to be read, and then the Mass was celebrated. 5. All of the regular Introits, Graduals, Offertory and Communion chants were taken from these Psalms when the Roman Church first began to sing melodiously [cum modulatione] at Mass. Gregorya established the rule of singing the Introit with a chant at Mass, and he retained one verse from the Psalm that was being sung. The irregular Introits are those that were established for a variety of solemnities, such as: “Unto us a child is born,” b etc., and: “The Spirit of the Lord fills the world,”c etc., and similar ones; and these have verses from the Psalms, except for: “Men of Galilee,”d etc., and: “Now I know for certain,”e etc., and other ones, according to the usage of local churches. And it should be noted that when the Introit is taken from a Psalm, if the first verse of the Psalm is the Introit, other verses from the same Psalm are employed as verses for that Introit, just as is done on the Tuesday of the first week of Lent, which begins with: “O Lord, You have been our refuge,”f which has the verse: “Before the mountains were formed.”g If the Introit is not the first verse of a Psalm but is one of the verses that follows, then the first verse of that Psalm will be the verse of that Introit, just as is the case for the Christmas Mass:

“The Introduction of Psalmody into the Roman Mass by Pope Celestine (422– 432): Reinterpreting a Passage in the ‘Liber Pontificalis,’” Archiv für Liturgiewissenschaft 26 (1984): 147–165. a   Cf. Ordo 19.36, OR 3: 224. Durand’s reference is to Pope Gregory the Great (r. 590–604), who according to medieval tradition was responsible for the composition of the majority of chants used in the liturgy, hence the term “Gregorian Chant.” b    Puer natus est nobis. Mass of the Nativity of the Lord; AMS 11a, Hesbert: 14–15 [Isa 9:6]. c    Spiritus Domini replevit. Pentecost; AMS 106, Hesbert: 124–125 [Wisd 1:7]. d    Viri Galilei. Ascension of the Lord; AMS 102a, Hesbert: 136–137 [Acts 1:11]. e    Nunc scio vere. Feast of Saints Peter and Paul; AMS 122a, Hesbert: 136–137 [Acts 12:11]. f    Domine refugium. AMS 42, Hesbert: 56–57 [Ps 89:1]. g    Priusquam montes fierent. Ps 89:2.

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“The Lord said to me,”a whose verse is: “Why do the nations rage.” b And on the Feast of the Holy Innocents the Introit is: “From the mouths of infants,”c etc., whose verse is: “O Lord, our Lord,”d etc.; and there are others like this, and this is done to signify the union and the connection between the head and its members. Some verses are sometimes two lines, sometimes one, and sometimes only half a line, about which we will speak in the sixth part, under the heading, On the Saturday of the third week of Lent.e While the Introit is being sung, we are not seated since it refers to the work of Christ and is in praise of Him, so that those who are predestined to the true worship of God are called forth. 6. In some churches, tropes are said in the place of Psalms, following the decree of Pope Gregory, to express greater joy for the coming of Christ. A trope is, properly speaking, a certain short verse [versiculus] which is sung on major feast days immediately before the Introit, as if it were a preamble or a continuation of that Introit; for example, on Christmas, before the Introit: “Unto us a child is born,” f this trope comes first: “Behold, the One whom the Prophets foretold, saying: Unto us a child is born,” etc.g 7. The trope originated in the Law. We read in Numbers, chapter 10, that when the Ark of the Covenant was carried, they used to sing: Arise, O Lord (Num 10:35), and when they put it back down they used to sing: Return, O Lord, to your grand army (Num 10:36). And the word “trope” comes from tropos, which means “turning around,” h as if to say it serves to turn us back to the Introit; that is why it is sometimes said between the verse and Dominus dixit ad me. AMS 9a, Hesbert: 12–13 [Ps 2:7]. Quare fremuerunt. Ps 2:1. c    Ex ore infantium. AMS 15, Hesbert: 20–21 [Ps 8:3]. d    Domine Dominus noster. Ps 8:2. e   Rationale, 6.52.2. f    Puer natus est nobis. Introit for the Mass of the Nativity of the Lord; AMS 11a, Hesbert: 14–15 [Isa 9:6]. g    Ecce adest de quo prophete cecinerunt, dicentes: Puer natus est. Ritva Jonsson, ed., Corpus Troporum, Studia Latina Stockholmiensia (Stockholm: Almqvist & Wiksell, 1975), 1: 82. h    Durand’s direct source for this etymology is John Beleth, Summa de eccles. offic., c. 35a, CCCM 41A: 64. a   

b   

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the “Lord Have Mercy [Kyrie].” It is also for that reason that the trope is called a “cincture [zona],”a because it wraps itself around, so that one end touches the other end.b It can also be said that the Introit is the prayer of the Church for the conversion of the Jews. Thus it contains three components: namely, the antiphon, the verse and the “Glory;” and this is because of the three orders of the faithful that used the Hebrew language: the Patriarchs, the Prophets and the Apostles. The Introit or the antiphon refers to the Patriarchs; the verse, the Prophets; the “Glory to the Father,” to the Apostles. The repetition of the antiphon is the identification of the object of preaching and its confirmation, as if to indicate that the Patriarch prefigured it long ago by his acts; the Prophet predicted; and the Apostle preached the Good News. To denote this conversion, some solemn tropes are inserted that are praises that refer to the Introit itself. Now trophos is a Greek word that means “conversion,” in Latin,c as was previously noted.

Isidore, Etym. 19.33.1–3. Durand’s Latin is quite obscure here. He uses the phrase, ab umbilico ad umbilicum circumeundo. He seems to making a reference to a cylinder upon which an ancient scroll would be rolled, an umbilicus. This term could also mean “umbilical cord,” but this seems less likely. c    Durand’s direct source for this etymology is John Beleth, Summa de eccles. offic., c. 35a, CCCM 41A: 64. a  

b   

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[6] On the Entrance of the Priest and Bishop to the Altar and Their Processions

1. While the Introit is being sung, the bishop or priest, prepared and adorned with the sacred vestments, comes out from the sacristy, and approaches the altar, signifying that Christ – for whom all nations longed, who took on His most holy flesh from the incorrupt flesh of the Virgin Mary – came into the world from a secret dwelling place in the heavens; or that He came forth from a secret chamber, namely from the uterus of the Virgin Mary, like the groom comes forth from his bridal chamber (cf. Ps 18:6). 2. Going out from the sacristy,a the bishop and the priest are accompanied by two other ministers: namely, a priest and a deacon, who are preceded by a subdeacon who goes before them carrying a closed Gospel book. In front of him there are two candle bearers, who are themselves preceded by a thurifer,b carrying a censer with incense. When the bishop and priest arrive at the altar, he removes his miter; he recites the Confession [the Confiteor]; the Gospel book is opened and then kissed when opened.

a    The presentation follows Durand’s own Pontifical: PGD, 3.18.15; 17, Andrieu 3: 635–636. b  Durand uses the term thuriferarium; the thurifer carried a thurible or censer of burning incense in liturgical processions.

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The priest or the bishop represents the High Priest, that is, Christ, about whom the Apostle said: Christ appeared as High Priest of the good things to come (Heb 9:11). The priest and deacon accompanying him symbolize the Old Law and the Prophets, according to what the Lord Himself set forth in the parable of the wounded man; a certain priest was going down the same way, and when he saw him, he passed by, and likewise the Levite (cf. Lk 10:31–32). Moses and Elijah, symbolizing the Law and the Prophets, both appeared on the mountain speaking with Christ (cf. Mt 17:3). It follows, then, that the priest and deacon lead the bishop in the procession since the Law and the Prophets announced and promised Christ; thus Moses says: God will raise up a prophet among you from among your kinsmen; to Him you shall listen, as if to me (Deut 18:15). So too, Isaiah: “Behold, a great prophet shall come, and he shall renew Jerusalem.”a 3. The bishop or the priest standing between the two other ministers signifies Christ between the two Testaments, for He Himself was preached to the world by the two Testaments, by the Prophets and the Apostles. He who was to come into the world sent the Prophets, wise men and scribes; in the place of the scribes, the bishop or priest sends forth the subdeacon carrying the Scriptures, since he is wise enough to take care of the Lord’s vessels. Sometimes the archdeacon and a priest lead the bishop, immediately preceded by a deacon and subdeacon, to signify the Apostles and disciples that Christ sent before His own appearance; and for this reason preachers and prelates of the Church are sent out spiritually to prepare the way for the Lord before His appearance. The subdeacon who precedes the others signifies John the Baptist, who with the spirit and power of Elijah, preceded the Lord to prepare for Him a perfect people (cf. Lk 1:17; Mal 3:24); and he carries the Gospel book in front of the bishop, since John began

a    Ecce veniet propheta magnus et ipse renovabit Ierusalem. Durand wrongly identifies this as a text from Isaiah. It is the Antiphon for Lauds, for the first Sunday of Advent: OrdPC, Van Dijk and Walker: 93; Antiphon for None and Vespers, first Sunday of Advent: Ibid., 93; Antiphon for None, second week of Advent, Ibid., 104.

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preaching the Good News before Christ, saying: Repent, for the kingdom of heaven is at hand (Mt 3:2). The deacon truly represents the Prophets who announced the Good News and the future life. The bishop therefore follows the Gospel to note that he must always contemplate it and bear it in his spirit; and it is carried in front of him because it is through the doctrine of the Gospel that the way to Christ is prepared, which is [eternal] life. 4. It can also be said that the book is carried by the subdeacon and that through the deacon’s proclamation of the Gospel, the Saints of the New Testament are signified; through the Gospel booka we understand the entire New Testament; the candle-bearers and the thuriferb represent the Saints who preceded the New Testament; and with the two burning candelabra, we remember the Law and the Prophets who announced Christ, the light of the world. 5. A sacrifice cannot be done without fire, according to Leviticus chapter 6: A fire shall always burn upon my altar (Lev 6:12). What lighting of this sort signifies is discussed, along with the candelabra, in the first part, under the heading, On pictures.c The candles that are placed on top of the candelabra denote the foundation [of faith], so that that foundation will shine brightly before men through the light of the preachers. Therefore, there is beautiful symbolism in the candelabra preceding the deacon, and the subdeacon the Gospel book, because the Old Law and the Prophets preceded the law of grace. In some churches there are three candles, and the one in the middle signifies He who said: Wherever two or three of you are gathered together, etc. (Mt 18:20). In other churches there are seven, since the whole Church is illumined with a sevenfold grace. More is said about this under the heading, On the Gospel.d The Latin text is a bit awkward. Durand is referring to the Evangeliary, or Gospel book used in the procession. This liturgical book is the vehicle through which we comprehend the teachings of the entire New Testament. b   See p. 91, n. b. c   Rationale, 1.3.27. d   Rationale, 4.24.14–15. a  

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6. The thurifer precedes the candle-bearers and the others to denote that what the holy incense symbolizes is common to both Testaments. The censer fittingly denotes the heart of man which must be opened at the top to receive, and closed at the bottom to retain what it receives, having the fire of charity and the incense of devotion, or the incense of the sweetest prayer, or the manifestation of good works that reach up toward the heights – which is denoted by the smoke that rises from it. Just as the incense in the censer gives off a sweet odor and rises on high, in the same manner, a good work or a prayer done with charity will be surrounded with the fragrant fumes of incense. The thurible with incense in it also signifies the body of Christ, filled with the sweetest odor; the glowing coals signify the Holy Spirit; the incense, the odor of good works. More is said about this in the fifth part, under heading, On Lauds,a and in this book, under the heading, On the censing.b 7. Afterwards, when he arrives at the altar, the candles that were carried in front of him are placed behind him to show that there were teachers [doctores], before and after the Nativity, who bore lights as its witness. The candelabra are held by the acolytes, up to the beginning of the “Lord Have Mercy [Kyrie eleison],” to note that a teacher must practice what he preaches, and that he must not abandon his unlettered people to the point where he knows he must confess: “Have mercy on me, O Lord.” When the Kyrie is begun, they are put down on the pavement, because after every good work is done, we must humble ourselves and recognize that we are dust; and also because in their good works and preaching, the teachers must know themselves to be nothing but dirt. But when the Officec starts, they ought to be raised up again, because anyone – and most especially a prelate – must elevate himself through his good works, so that others seeing these will glorify the Father who is in heaven.

Rationale, 5.4.28. Rationale, 4.10.1. c   Although his reference is rather vague, Durand means the Mass liturgy. a  

b  

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When the Pontiffa comes to the altar, he removes his miter, as was discussed in the third part, under the heading, On the miter;b and then he makes the Confession of Faith [Confiteor]. 8. Meanwhile, when the Confession is being made, the subdeacon holds a closed Gospel book in front of him, on his left side. He stands on the left side since he stands in place of those Prophets whom he often reads aloud in Church; he holds the Gospel book before the eyes of the pontiff so that he will always bear in mind Evangelical preaching; it is held closed since the Evangelical Law was contained, enclosed in a mystical way, in the Prophets. When the Confession is finished, the priest opens the book and kisses it, just as will be discussed under the heading, On the kissing of the altar.c 9. Fittingly, according to Pope Innocent III,d when the Roman Pontiff celebrates a solemn stationale liturgy, he processes out of the sacristy or the place where he vested or prepared himself, with six orders of clergy – about which we spoke in the prologue of the second partf – advancing to the altar, thereby designating that Christ processed from the Father and came into this world. The order of this procession represents the genealogy of Christ described by the Evangelist Matthew (cf. Mt 1:1–17), in which we find six orders of people from whom Christ drew His lineage, according to the flesh, by which He entered this world, namely: the Patriarchs, Prophets, kings, princes, pastors and leaders. Abraham In this instance, Durand’s reference to the pontiff [pontifex] is undoubtedly to the pope, since his primary source for most of this book the Rationale is Innocent III’s treatise, which offers commentary on a pontifical or papal Mass. See paragraph 14. b   Rationale, 3.13.10–11. c   Rationale, 4.9.1–3. d    Innocent III, De miss. mysteriis 2.5–11, PL 217: 803C–805C – 2.2, ed. Wright, 97–101. e   When Durand uses the term “stational liturgy” he is referring to the practice of the pope celebrating Mass at various “stations” in the diocese of Rome, that is, moving from church to church depending upon the day in the Church’s liturgical calendar. For the stational system of worship, see Cyrille Vogel, Medieval Liturgy: An Introduction to the Sources, trans. and rev. William G. Storey and Niels K. Rasmussen (Washington, D.C.: The Pastoral Press, 1986), 122. f   Rationale, 2.1.49. a  

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was a Patriarch; David, a Prophet; Solomon, a king; Salmon, a prince; Judas, a pastor; Zorobabel, a leader. 10. The two deacons leading the Pontiff signify Abraham and David, to whom the promise of the Incarnation of Christ was made, for to the first this promise was made: In your descendents all the nations of the earth shall be blessed (Gen 22:18); and to the other this promise: Your own offspring I will set upon your throne (Ps 131:11). For this reason the Evangelist figuratively placed this double genealogy of Christ at the head of his Gospel, saying: The book of the origin of Jesus Christ, son of David, the son of Abraham (Mt 1:1). 11. Four ministers carry a canopy [mapulam]a that is attached to four sticks above the Pontiff, and for that reason these ministers are called mapularii. That canopy, which has diverse symbols and images, designates Scripture, which is marked with a multitude and variety of mysteries. It is carried stretched open with four sticks because sacred Scripture is explicated, with regards to Christ, through four senses:b namely, the historical, allegorical, anagogical, and tropological, as was previously said in the prologue of this book.c This is the river of Paradise that went forth and separated into four branches (cf. Gen 2:10); this is the table of offering that rested on four raised legs (cf. Ex 25:23–30). The open canopy is therefore carried over the Pontiff to show that He who has come – who had written the Law and the Prophets – is Christ Himself, and beginning with Moses and going down through the Prophets, He interpreted for them all the Scriptures that had been written about Him (cf. Lk 24:27), on account of which He said elsewhere: If you believed Moses, you would believe me also, since he wrote about me (Jn 5:46). a   Durand uses the term mapula, which can also be translated as “maniple,” but in this case he clearly means a liturgical canopy that is carried in procession above the bishop. b    Durand has fully explained these terms in his lengthy discussion of the medieval doctrine of the “four senses” of Biblical exegesis. See Thibodeau, Rationale, 3–5. I have examined this topic in detail in Timothy M. Thibodeau, “Enigmata figurarum: Biblical Exegesis and Liturgical Exposition in Durand’s Rationale,” Harvard Theological Review 86 (1993): 65–79. c    Rationale, Prol. 9.

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12. The four ministers who carry the canopy are the four Evangelists who proclaim sacred Scripture and rejoice in their faith. For this reason their images are displayed on the highest part of the [four] staffs. And they are preceded by two lamps [luminaria] with incense, since the Law and the Prophets with the Psalms announced the coming of Christ, with Christ Himself testifying, who says: All things must be fulfilled that were written in the Law of Moses and the Prophets and the Psalms concerning me (Lk 24:44). On major feast days seven candelabra are carried in front of the pontiff, so that what John said in Apocalypse can be shown, when he says: I turned and saw seven golden candelabra, and in the middle of them, One who had the likeness of a son of man, clothed in a vestment reaching to the ankles (Rev 1:12–13); this shows that upon Him who has come rests a sevenfold spirit of grace, according to the prophecy of Isaiah: A shoot shall sprout from the stump of Jesse, and from his root a bud shall blossom, and the spirit of the Lord will rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of piety; and he will be filled with the spirit of the fear of the Lord (Isa 11:1–3).a 13. In some basilicas, a sheaf of oakum [manipulus stupe] is suspended in the middle of the choir, which the pontiff sets on fire when he passes it so that it is consumed with fire within the sight of the people; and this act calls to mind the second coming of Christ, in which Christ shall judge the living, the dead and the whole world with fire. For the fire shall burn in front of Him, and around Him there will be a violent storm, to make sure that the wicked will not be saved, because He who showed Himself to be gentle in His first coming will be terrifying in His second coming; He who came the first time to be judged, the second time will come as judge. This is why the pontiff, when setting the fire, remembers that he himself will turn to ashes and all his vestments into dust; and remembering too how easily the sheaf is burned, he remembers how easily and how in a moment the present world and its desires pass away, according to what James the Apostle says: Your life is a mist that appears for a little while (Jas 4:15); lest Durand has altered some portions of this citation at Isa 11:3.

a   

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he who advances gloriously towards [the altar], delight in earthly glory, he remembers that all flesh is like hay and all glory like the flower of the field (cf. I Pet 1:24). When the pontiff approaches the altar, the headmaster [primicerius]a of the choir of chanters comes to his right shoulder and in the presence of those assisting him, bows and kisses his shoulder and breast because when Christ was born into this world, His Angel, who was a part of the celestial multitude of Angels who were praising God, revealed His birth to the shepherds in the field (cf. Lk 2:13), about which the Prophet says: Unto us a child is born, a son is given us; upon His shoulder dominion rests (Isa 9:5). The three priests who appear in turn before the altar as the pontiff is coming, bow respectfully and kiss him on the mouth and the breast, signifying the three Magi who came to Jerusalem, saying: Where is He that is born the King of the Jews? And falling down, they worshipped Him, and opening their treasures they offered Him gifts of gold, frankincense and myrrh (Mt 2:2, 2:11). The twin kisses [on the mouth and breast] profess the twin nature of Christ: namely, His divinity and humanity; the Divine nature, as if hidden in the breast, the human as if visible through the mouth, as is also mystically symbolized by the offering of the gifts of the Magi; the kiss is also a sign of reverence, as will be discussed under the heading, On the kiss of peace.b 14. This procession is also arranged like a military camp lining up for battle; the higher ranks and stronger units are the guardians of the army who start the battle and finish it; the lesser ranks are like the weaker units gathered in the middle. Therefore the bishops and priests process first, with the Pontiff and deacons at the end, with the subdeacons and acolytes gathered in the middle, and the cantors are like the trumpeters [tubicines] who precede the army, who rouse and call it to battle against the demons, a battle, about which the Apostle says: For our wrestling is not with flesh and blood, but against the spiritual forces of wickedness on high a   Primicerius: there is no direct English equivalent for this late Latin term. It can refer to the head of a government office, a chancellor, or the headmaster of a school of young clerics. b  Rationale, 4.9.1–3.

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(Eph 6:12); from which follows: Blow the trumpet at the new moon, on our solemn feast (Ps 80:4). 15. Having spoken about the procession of the Sovereign Pontiff, let us next take the occasion to discuss other processions. First, it should be noted in general that just as Christ’s embassy [legatio] to this world on our behalf is symbolized in the Mass, at the same time our processions symbolize our return to our heavenly homeland, and their solemnity resembles on practically every point the journey of the people of God out of Egypt. Just as those people were snatched from the hands of Pharaoh by Moses, so too the people of God were freed from the mouth of the lion by Christ. And just as the Tablets of the Testament were received on Mount Sinai by Moses and carried before the people, Exodus 34 and 35, so too is the Gospel book taken from the altar and carried. The [Israelites] were preceded by pillars of fire as we are preceded by the light of the candles. In front of their squadrons of troops they carried signs; in front of ours, crosses and banners are carried. They experienced prodigies; among us, the miracles never cease. Their Levites carried the Tabernacle of the Testimony, our deacons and subdeacons carry cases [capsa] for consecrated hosts and the books of Epistles and Gospels.a They carried the Ark of the Covenant; for us, it is the relic case [scrinium], or a bier with relics is carried by the presbyters. For them, Aaron the High Priest followed adorned in [his vestments]; we have the bishop wearing a mitre. They had Moses with a staff; we have the king with his scepter or the bishop with his crosier. They had the noise of trumpets; we have the clanging of bells. There, the people were armed; now the clergy are adorned with sacred vestments, the people with virtue. There, the people were sprinkled with blood; now they are sprinkled with holy water with salt. They had to resist Amalek, who was thirsting for blood; we, the troop of demons who are always lying in wait to ambush us. They had as their conqueror Joshua, while ours is Jesus Christ, who achieved the victory for us. Durand uses the term planarii which is more commonly spelled plenarii in medieval texts. a   

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When we process in the direction of a given church, it is as if we are entering into the promised land. When we enter into the church chanting, it is as if we have arrived rejoicing into the fatherland. When we carry the bier around the church, amidst the ringing of bells, it is as if we are carrying the Ark, with the sounds of trumpets and the clamor of the people, around the walls of Jericho (cf. Josh 6:1–27); Jericho is destroyed and falls into ruins when we conquer concupiscence in ourselves. When we go from the choir to any altar and do a station there,a this signifies that the soul draws itself unto Christ and celebrates in the company of Angels. 16. Second, it was David and Solomon who instructed us on how to do a procession when David carried the Ark of the Lord into the Tabernacle and Solomon carried it into the Temple, with hymns and canticles, and then placed it under the wings of the Cherubim; in the same way, the humanity of Christ accompanies any faithful soul ascending to heaven when it enters there, and is perpetually adored by the Angels. Third, in our processions we recall that Christ came from His Father’s bosom into this world; from the manger to the Temple; from Bethany to Jerusalem; from Jerusalem to the Mount [of Olives]; and we hope that we will return from this world to our fatherland, and from one Church to the other one, namely, from the Church militant to the Church triumphant, following the cross, that is, in the footsteps of the Crucified One, crucifying our own vices and lusts. We are also following in the footsteps of the Saints and the precepts of the Evangelists, and dressed in sacred vestments: namely, the breastplate of justice, the belt of continence, the shield of faith and the helmet of eternal life (cf. Eph 6:14–17). Then, when the priest is about to celebrate Mass, it is as if he is about to fight against the spiritual forces of wickedness from on

a    ibique stationem facimus, literally “do a station there.” It is not quite clear what Durand means here aside from a pause during a procession. He does not mean “stational liturgy,” that is, the practice of rotating liturgical services through the churches of the Diocese of Rome (i.e., the various “stations” for service).

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high (cf. Eph 6:12), dressed in sacred vestments, as if armed for battle, just as was noted in the Prologue of the third part of this work.a 17. In some churches, the procession is arranged as follows: first come seven acolytes with candelabra,b signifying all those who have given the light of knowledge to the faithful, through the sevenfold grace of the Holy Spirit. They are followed by seven subdeacons with books of Epistles and Gospels,c signifying those who through the same grace, have taught that the fullness of Divinity had to dwell corporally in Christ; and after them follow seven deacons, representing in a general sense, all those who through the same grace, have spiritual understanding, namely, of the Gospel, through Christ. And after them come twelve priors [priores], symbolizing all those who with their faith in the Holy Trinity, shine in their works with the three or four virtues;d they are accompanied by three acolytes with thuribles and incense, signifying the three Magi who brought gifts to Christ. And then one subdeacon follows carrying the Gospel book, which signifies the Law that precedes the pontiff, because the Law, which had hidden within itself the Evangelical Sacrament of the Passion, preceded Christ’s coming into the world; and he carries it closed to note that this mystery in the Law was hidden until the Lamb removed the seven seals from the book (cf. Rev 5:1). Then the pontiff is ritually carried by two ministerse as if he is in a chariot, joining the crowd in prayer, which denotes that the Rationale, 3.1.4. The Latin text reads, septem acolyte cum luminaribus. When read in the context of his previous discussion in Rationale 6.6.5, and his exegesis in the text of § 17 he probably means candelabra that hold seven candles each. c    See p. 93, n. a. d    Durand is referring to the seven virtues. The three theological virtues are faith, hope and charity; the four cardinal virtues are prudence, justice, temperance, fortitude. Durand’s number symbolism seems to indicate the multiplication of 3 × 4 to arrive at the number of 12 priors. e   Durand is referring to the ritual of sustentatio, or the accompaniment of the pope by a cleric on either side who “sustained” or ritually carried him in procession into the sacristy for his vesting rituals. As Theodor Klauser has noted, the protocol and ceremonial of the Late Roman-Byzantine imperial court were adopted and “spritualized” in the papal Mass service books of the seventh century. Theodor Klauser, A Short History of the Western Liturgy. An Account and Some Reflections, a   

b   

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people will follow Christ into heaven; this retinue consists of ten orders: namely, the doorkeepers, lectors, exorcists, acolytes, subdeacons, deacons, presbyters, cantors, laymen and laywomen; for the chariots of God are said to be myriad,a thousands upon thousands (cf. Ps 67:18), signifying their perfection. But the pontiff has especially close to himself the deacons, subdeacons and acolytes, following what is written: Behold, I send you Prophets, wise men and scribes (Mt 23:34); the Prophets are the deacons; the wise men are the subdeacons,; the scribes are the acolytes. When the Vicar of Christ [Christi vicarius], indeed Christ Himself, is led in procession by them in public, they are like a troupe of maidens playing tambourines (cf. Ps 67:26). When he has been brought forth, the cantors and the two choirs receive him with rejoicing, singing the Introit with the “Glory to God in the highest [Gloria in excelsis],” for clearly the cantors or clerics wearing albs are the Angels rejoicing, who, since the Ascension of Christ, eagerly fill the heavens with glory and praise. The two choirs that chant the praises are the two peoples – namely the Jews and Gentiles – who met Christ’s coming with songs of praise. This procession itself is the road to the celestial fatherland. The holy water that precedes it is the purity of life; the burning lamps, the works of mercy, according to this text: Let your loins be girt about you, and your lamps burning (Lk 12:35). For the pontiff or priest is positioned in the middle, between the clergy and the processional cross that precede him and the people that follow, just as if he is the mediator between God and the people to whom he ministers. Besides, those with the greater rank in the choir are last in the procession because salvation is given to the one who comes down, so to speak; thus, Jesus said to Zacchaeus, the head of the tax collectors, who was short in stature, when he climbed the syca2nd ed., trans. John Halliburton (Oxford and New York: Oxford University Press, 1979), 32–35. See also Anscar J. Chupungco, Handbook for Liturgical Studies vol. II: Fundamental Liturgy (Collegeville, MN: The Liturgical Press, 1998), 359. a    In Latin the text reads decem milibus or “ten thousand.” The English term I have used captures this concept with a common Greek loan word that means the same thing.

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more tree to see Jesus passing through: Zacchaeus: come down, for today I must stay in your house. And he came down and received him in his house with great joy (Lk 19:5–6). But the Jews stand in lofty places when they pray, and those with the greater ranks have the front seats in the synagogues (cf. Mt 23:6). 18. The cross, therefore, is at the head of the processions like a royal standard or a triumphal sign.a First, so that those who hate Him will flee from His countenance; it is therefore a sign of Christ’s victory, according to the text: “The standard of the king goes forward,” b etc., with which the demons are conquered, which is why, when they see it, they are frightened and flee. For this reason, in some places, when there are storms, the cross is raised in the air so that the demons will flee and cease disturbing the skies. There is no doubt that the mystery of the cross is our symbol and standard, as Isaiah 11 says: Set up as a sign for the nations, the Gentiles shall seek it out, for His dwelling shall be glorious (Isa 11:10). Second, the standard of the cross is at the head [of the procession] because, just as the Apostle says to the Galatians: God forbid that I should glory in anything but the cross of our Lord Jesus Christ (Gal 6:14), through whom the world is crucified to us and through whom we must be crucified to the world (cf. Gal 6:14). More is said about this under the heading, On the Gospel.c Sometimes banners precede the processions, as will be discussed in the sixth part, under the heading, On the Rogations.d 19. Fittingly, as was previously said, when this procession is taking place, the bells are rung; for just as an earthly king has in his army military regalia, and insignia – namely trumpets and battle standards – so too the eternal King, Christ, has bells for trumpets and crosses for standards in His Church militant. This Triumphale signum. Durand is referring to the Roman military procession known as a Triumph, awarded to a victorious general who carried the insignia of his victory in procession. b    Vexilla regis prodeunt. Hymn at Vespers during Eastertide, attributed to Venantius Fortunatus (c. 530–609); AHMA n. 91, 7: 105. c   Rationale, 4.24.27. d   Rationale, 6.102.7–9. a   

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was discussed in the first part, under the heading, On the bells.a The striking of these bells represents the Prophets who predicted the coming of Christ. Cloths and other coverings are spread out where the procession passes and where it must stop for the chanting, according to the next to last chapter of Tobit: All your streets shall be paved with white and clean stones, and in its streets, Alleluia shall be sung (Tob 13:22). 20. It should be known that there are four solemn processions: namely, for the Purification of the Blessed Virgin Mary; on Palm Sunday; on Easter – about which we will speak in their proper placeb – and the fourth is for the Ascension of the Lord, which represents the final journey that His disciples made following the Lord on the day of His Ascension into heaven, arriving with Him on the Mount of Olives, where He was taken up [into heaven] before their very eyes (cf. Act 1:9). A procession is done on Sundays to represent this final procession. 21. It should also be known that the early Church used to observe Sunday with solemnity in the same manner that we do, and that there used to be a procession in memory of the Resurrection. They also used to observe a solemnity on Thursday and had a procession that day in memory of the Ascension of the Lord; but with the multiplication of Saints’ feast days, the solemnity on Thursdays was suppressed and its procession was transferred by Pope Agapitusc to Sundays so that it could be celebrated in the same manner and with the same solemnity by the people coming to church. And because of this, the day that was commonly called “Jove’s Day [dies Iovis],”d came to be related to the “Lord’s Day,” since from ancient times, they were both equal in solemnity. When doing the procession on Sundays we remember the Lord’s Resurrection, and we represent the procession of the disRationale, 1.4.14. Rationale, 7.7.12–15; 6.67.2–3; 6.88.2–3; 6.104.1. c   Cf. Liber Pont. c. 59, Duchesne 1: 287–288. d   “Jove’s Day” refers to the day of the week set aside in honor of the Roman god Jupiter (Zeus); Thursday – or Thor’s Day [Torsdag] – is the modern English equivalent. Durand refers to this day by the generic medieval Latin, quinta feria, or “the fifth day” of the week. a  

b  

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ciples who followed after the Lord, not that they actually did this on a Sunday, as was noted above. To be sure, processing out of the church and reentering it is like going out from Jerusalem and returning to Jerusalem, just as the disciples did, and we follow the [processional] cross just as they followed the Crucified One. And yet even though they returned [to Jerusalem] with Jesus, we return with the cross because of what He Himself said: I am with you until the end of the world (Mt 28:20). Why this procession should be done before the recitation of Tercea will be discussed in the sixth part, under the heading, On the Ascension.b 22. It should not be forgotten that during Sunday processions, we must only chant texts from the New Testament or a hymn in honor of the Virgin Mary, or something that properly pertains to her praise. From this practice evolved the custom of constructing an oratory dedicated to the Virgin in the cloister, whom we hail in the first station [in prima statione] of the liturgy, following the most ancient custom. 23. While it is said that when Christ was risen, He first appeared to Mary Magdalene (cf. Jn 20:11–18), it is nonetheless better to believe that He appeared to His mother before all the others; but it was not a concern of the Evangelists to say this, since their duty was to offer evidence of the Resurrection, nor was it appropriate to introduce a mother to provide testimony for a son. For if the words of foreign women are seen as being delusional by the incredulous hearers, how could they not believe that there could be no greater madness than the mother’s love for her lost son? And this is why it appears that the Church in Romec feels that on the first day after the Resurrection, namely on Easter, it should celebrate a stational liturgyd at the Church of Saint Mary Major, a   Durand is referring to one of the canonical hours of prayer in the Divine Office, Terce, or the “Third Hour” of prayer in the morning (roughly 9:00 a.m. by modern reckoning). b   Rationale, 6.104.1 c   “romana sentire videtur Ecclesia.” In this case Durand is referring to the Diocese of Rome, not the universal Roman Church. This paragraph follows the Ordinal of Pope Innocent III, OrdPC, ed. Van Dijk and Walker, 285 sq. d   See p. 95, n. e.

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giving the place of honor to Jerusalem, that is the Virgin Mary, who experienced peace before the others at the beginning of her joy (cf. Ps. 136:6). For that reason, on the first day, we hasten to the church of Saint Mary Major in her memory; so too, the Sunday processions to the first station are done in her honor, so that while magnifying her with our praises, we hasten to her oratory, appearing to say with her spouse: I will go to the mountain of myrrh, and to the hill of incense (Song 4:6); a mountain which is the Blessed Virgin herself, to which her resurrected Son went, appearing to her, and being adored by us. It should also be noted that in some churches, after the procession, all the clergy come before the cross and bow, saying: “Hail to our Blessed King.”a And those wearing a cope or other solemn vestments take them off in front of the altar; first, to represent that the sons of Israel laid out their vestments on the road that Christ had to come over in His procession to Jerusalem (cf. Mt 21:8); second, to show that those who are about to be engaged in the Divine Office must banish all worldly thoughts from their mind.

Ave rex noster benedictus. Antiphon for Palm Sunday in the Ordinal of Innocent III, OrdPC, ed. Van Dijk and Walker, 217: n. 24. a   

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[7] On the Confession of Faith

1. Before the priest or bishop ascends the steps of the altar, and before the preparation for the Mass, he turns and bows before the altar, signifying Christ’s emptying out of Himself, when He came down from the heavens and descended (cf. Ps 17:10), when He emptied Himself, taking the form of a slave (cf. Phil 2:7); and considering that, just as Solomon says: The just man is the first to be his own accuser (Prov 18:17), he puts his trust in the comforting words of the Prophet: I said, I will confess [my sin], and you took it away (Ps 31:5–6). And when he has done a general confession of his sins before those standing around him, after reciting the Psalm that corresponds to this rite – Judge me, O God (Ps 42), following the institution of Pope Celestine Ia – now set apart from the unholy people, freed from the unjust man, he worthily advances toward the altar of God. He asks to be liberated from temptation and to be illumined with grace, as is seen in the aforementioned Psalm (Ps 42). He also asks that God grant him what he offers Him, namely, His Son; for unless He gives it to him as He did to Abraham, he will have nothing to offer.b

Iudica me Deus. Liber Pont., 45, Duchesne 1: 230. In this rather difficult passage, Durand seems to be referring to Abraham’s offering of his son Isaac, on an altar, at the command of God. When he was about to strike his son, an angel stopped him and provided a ram caught in a thicket, which Abraham and his son offered to God as a holocaust. See Gen 22:1–14. a  

b   

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2. The confession is done so that he will be purer and will enter without the stain of sin; and it should be noted – because some unwisely do not do this – that sins must be confessed in a general manner, so he does not appear to strike the conscience of his hearers, because this confession is not hidden but done in the open. And note that during the dedication of the Temple of Solomon, the priests said: Give glory to the Lord, for He is good, for His mercy endures forever (2 Chr 5:13), and the house of the Lord was filled with a cloud and it covered the faces of the priests, so that they were unable to see each other (cf. 2 Chr 5:13–14). And Solomon said: The Lord said that He would dwell in a cloud (1 Kings 8:12); that is, He said: He would show this in His work, when He appeared in a cloud on Mount Sinai (cf. Ex 24:18); when He preceded Israel in a cloud (cf. Ex 13:21); and when He passed over Moses in a cloud, when he was set in the opening of a cave (cf. Ex 33:22). 3. We strike the breast when we confess our sins, following the example of the publican who struck his breast, saying: Lord, have mercy on me a sinner (Lk 18:13). In the striking of the breast, three things can be observed: the blow, the sound and the touch, in which is signified the three things that are necessary for true penance: namely, a contrite heart, an oral confession and a work of satisfaction, because we sin in three ways – in our heart, with our words and in our deeds. Then he prays for those standing around him, asking for the pardon of their sins; for Christ, coming from the side of the Father, came into the world: coming forth from the womb of the Virgin, answering the many sighs of the Patriarchs, He entered Jerusalem to suffer for us, and abased Himself to die for us; bringing His cause against deceitful and impious men to God (cf. Ps 42:1); He made His confession to the Father, saying: I praisea you, Father, Lord of heaven and earth etc. (Mt 11:25); He Himself, pleading for us, bore our sins on His own body. The Latin text of the Vulgate reads: Confiteor tibi Patri [Mt 11:25], which lends credence to Durand’s exegetical argument. Most English translations render the word Confiteor as “I praise,” rather than the more archaic, “I confess.” a  

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4. Fittingly, when the pontiff is about to make his confession, the subdeacon passes the maniple to him in front of the altar. First, to note that the temporal duties that he must accept and administer that are granted to him come from an outside hand – signified by the subdeacon or someone else – not by his own hand.a Second, to denote that an oral confession does not suffice if it is not followed by the fruits of a good work, signified by the maniple. Third, so that when seeing himself vested with a vestment that is also worn by inferior ranks of clergy, his spirit will be humbled. Therefore, after taking the chasuble, and not before, the pontiff receives the maniple, because Christ, whom he represents, did not gather the sheavesb of His work (cf. Ps 125:6) – which is designated by the maniple – until He had lived in a celestial manner, which is symbolized by the chasuble, as was discussed in the third part, in the chapter On the dalmatic.c The simple priest, on the other hand, puts the chasuble on before the maniple, since he cannot abide in the celestial life unless he carries the sheaves of the good works of the Saints beforehand. And then after the pontiff has arrived at the altar, he receives the maniple, to note that we will not at last take possession of the final prize of our good works until we come before the tribunal of the Eternal Judge. 5. While the priest does the confession, and often during the Mass liturgy, he joins his hands; the joining of hands signifies devotion. And since one priest does this often and another does it less often, for that reason, there is no fixed number of times that this is done. Also, the joining of the priest’s hands signifies the bond and unity of all good things which flow through him from God; and because an infinite number of good things can come

a    In this tortuous passage Durand seems to be referring to the temporalia, or the political or administrative responsibilities that were often attached to archiepiscopal and episcopal office, that were distinct and separate from the purely spiritual ministry of the same office. b  The word play in the original Latin is lost in translation. Durand is alluding to the text of Ps 125:6, portantes manipulos suos, “carrying their sheaves.” The double-entendre could be translated as: “carrying their maniples.” c   Rationale, 3.11.8–9.

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from God in infinite and innumerable ways, the joining of the priest’s hands has no fixed number of times. 6. The bowings [inclinationes] of the priest in the Mass liturgy, according to the customs of some churches, are strictly limited to a fixed number: eight deep bows are done in front of the altar, while thirteen minor ones are done when the priest bows over the altar. He does the eight deep bows in front of the altar to offer thanks to Christ Himself for the eight actions that He did before His own immolation, actions which the priest symbolically performs in the liturgy of the altar. The first was His wondrous Incarnation; the second, His freely calling His disciples; the third, His victory over demonic temptation; fourth, the performance of miracles; fifth, His healing of the sick; sixth, His raising of the dead; seventh, His conclusive answer, by means of His own wisdom, to all questions and propositions put to Him; eighth, the instruction that He gave on the salvation of the people. And according to Bernard,a each of these things that He did before His own immolation can be viewed as corresponding to the eight bows. 7. He does thirteen minor bows over the altar because Christ Himself did thirteen things attached to the altar of the cross, embracing the altar of the cross throughout the entire time of His Passion, which began at the hour of His arrest. The first was His private response when he unmasked the traitor Judas: Judas, you betray the son of man with a kiss? (Lk 22:4). The second, when He offered Himself to those who came to arrest Him, saying to them: Whom do you seek? They responded: Jesus of Nazareth. He responded to them: I am He (Jn 18:4–5). Third, His meek response to false testimony and the interrogation of rulers. Fourth, when He endured being spat upon and beaten, without a sound. Fifth, that He caused no disturbance for Himself or others when He saw and heard all these things. Sixth, that He pardoned the offense of the Apostle who denied Him three times. The seven other things that He did while attached to the cross are enumerated by

(Ps.-)Bernard of Clairvaux. The source for Durand’s reference has not been found. a   

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St. Ambrose,a who says: “The author of reciprocal love, hanging from the cross, distributed these offices: to the Apostles, persecution; to the disciples, peace; to the Jews, His body; to the Father, His spirit; to the Virgin Mary, an assistant; to the thief, paradise; to the sinner, damnation.” The kisses also follow a fixed number, as will be discussed under the heading, On the fourth part of the Canon of the Mass.b

Jacob of Voragine, Legenda Aurea, c. 53, De Passione Dom., ed. Theodore Graesse (Dresden and Leipzig: Arnold, 1846), 223. b   Rationale, 4.39.6–7. a   

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[8] On the Blessing of the Incense and its Placement in the Censer a

1. After the confession is finished and the absolution has been given, the pontiff or the priest adds the incense to the censer with a blessing before he says: “Turn to us, O God,” b etc., thus signifying the priest of the Old Law, who used to bring blood and burning coals that he placed in a censer along with the fragrant incense, until the smoke concealed him, as was discussed in the prologue of this part.c This act also symbolizes the Angel who comes and remains in front of the altar, holding a gold censer in his own hand (cf. Rev 8:3), which he fills with fire from the altar (cf. Rev 8:5); and much incense was given to him, that he might offer it with the prayers of all the Saints (cf. Rev 8:3). Fittingly, that Angel is Christ; the golden censer, His unstained body; the altar is the Church; the fire, charity; the incense, prayer, according to what the Prophet says: Let my prayer come before you like incense (Ps 140:2). The Angel therefore comes – that is, Christ – who remains in front of the altar, that is, in view of the Church; holding a   The Latin term used consistently by Durand is thuribulum, which I have translated as censer. Some translators of medieval texts also use the English term, “thurible.” b    Deus tu conversus [vivificabis nos]. PGD, 3.19.4, Andrieu 3: 643. c    Rationale, 4.1.16.

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the golden censer, that is, His unstained body; filled with fire, that is, charity; and many gifts of incense are given Him by the faithful, that is, in their prayers, so that He might offer them, that is, that He might present them to the Father with the prayers of the Saints. 2. And note that it does not say “prayers [orationes].”a For Christ does not hear all prayers; but it says “from the prayers [de orationibus],” namely, those that are directed towards salvation. Thus, when Paul asked the Lord three times to be delivered from a thorn in the flesh, the Lord responded to him: My grace is sufficient for you, for strength is made perfect in weakness (2 Cor 12:9). The bishop or the priest adds frankincense to the censer, for Christ inspires prayers in the soul, so that through Him will be offered an incense with a sweet fragrance; and the priest who is assisting offers the incense to the bishop, or the deacon offers it to the priest, because the Law discharged that this precious incense could be offered with a sweet fragrance to the Most High, on which the Lord decreed in Exodus, chapter 30: You shall not make such mixture for your own use, because it is holy unto the Lord. Whoever makes an incense like this for his own enjoyment shall be cut off from his kinsmen (Ex 30: 37–38). And from these words, there have been some who have said that if – when the incense that is offered and blessed over the altar – the censer comes down from the altar and is directed to the clergy and laity, then at that moment, more incense that has not been blessed is added to the censer, and it is offered to all, both clerics and laity: the blessed incense pertains to adoration [latria], while the unblessed pertains to veneration [dulia].b But it is better to understand this text according to the spirit, rather than the letter, for: The letter kills and the spirit gives life (2 Cor 3:6). And it is because a   The word play in Latin, being, as it is a grammatical exegesis, is difficult to render into English. Durand is referring to the text of Revelation 8:3–5, which he paraphrases in the previous paragraph. b   This passage requires considerable explanation, and I have reworked the text in translation so that it will make sense in English. The Latin term latria is derived from the Greek word, λατρεία, meaning the “adoration” that is properly offered to God, the Holy Trinity, and after the Council of Trent, to the Eucharistic elements. Durand’s Latin term dulia, is a transliteration of the Greek word, δουλεία, or “veneration,” referring to the honor given to Saints or images (icons) of the Saints.

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of this reason, previously noted, that the odor of blessed incense is not offered in church to a husband or wife [during their wedding]. 3. The burning of the incense signifies that the priest ought to offer a prayer that if fervent and devout. The incense has the virtue of ascending because of the lightness of the smoke that comes from it; of bringing unity, because of its quality; of binding fast, because of its glue; of comforting, because of its fragrance. In the same manner, the prayer that ascends in honor of God, solidifies the soul by seeking the remedy for past offenses; it comforts by seeking protection for the present time; and it binds to prevent the soul from venturing into licentiousness. More is said about this under the heading, On the entrance of the priest to the altar,a and under the heading, On the censing of the altar.b The little boat [navicula] in which the incense is placed, designates that with this prayer, which the incense signifies, we must busy ourselves with navigating through the great and vast sea of this world towards to the heavenly fatherland; thus the saying in Proverbs: She is like merchant ships, securing her provisions from afar (Prov 31:14). And it can also be said that the censer signifies the heart of man; the fire, the fervor of devotion; the incense, prayers; the little boat [navicula], the Church, in which prayers are devoutly offered, which are carried up to God by an Angel.c The small vessels with which the fire is carried are the sons who imitate the hearts of their fathers that are flowing with piety, who busy themselves with igniting in themselves the flame of celestial sacrifice, who have in mind their neighbors. The tools that are used to carry the fire to the altar are the preachers who, following the examples of the Saints, carry the fire of charity and transfer it into the hearts of the faithful, which turns the hearts of the fathers towards their sons (cf. Lk 1:17). What the censer signifies will be discussed under the heading, On the censing.d Rationale, 4.6.6. Rationale, 4.10.1–2. c    In this passage, Durand is paraphrasing the Canon of the Mass: “We pray that your Angel may take this sacrifice to your altar in heaven.” H 13, Deshusses 1: 90. d   Rationale, 4.10.1–2. a 

b 

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[9] On the Kissing of the Altar and the [Gospel] Book

1. After the incense is placed in the censer, and while “Turn, O God”a is being said, the priest or the bishop kisses the consecrated altar to denote that we have made peace with the Jews; and to denote that Christ came to us to betroth Himself to the Holy Church, following the bridal song: Let him kiss me with the kiss of his mouth (Song 1:1). In that kiss, mouth is joined to mouth, and in Christ not only is humanity joined to Divinity, but also the fiancée is joined to her betrothed, according to what the Prophet says: Like a bride adorned with a diadem, like a bride bedecked with her jewels (Isa 61:10). When the Introit verse is begun by the cantor, the priest ascends the altar and kisses it, because Christ, according to the testimony of the Prophets, came into the world for His Passion on the altar. Howb many times the altar is kissed in the Mass liturgy, and on what part of the altar this is done, and how the priest’s hands ought to be placed on it, and why the sign of the cross is first traced

Deus tu conversus. PGD, 3.19.4, Andrieu 3: 643. There are significant textual differences between the first and second redaction of Durand’s text in this paragraph. I have translated the majority reading of the widely known second redaction. a    b  

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out on the parts that will be kissed – all of this is discussed under the heading, On the fourth parta of the Canon.b 2. At this point, the altar signifies the Jewish people, the Gospel book [codex evangelii] or the Gospel itself [evangelium], the Gentiles who came to believe through the Gospel. For that reason, the bishop or priest kisses the Gospel book and the altar, because Christ gave His peace to the two peoples when He became the cornerstone and made the two into one people (cf. Eph 2:14). It can also be said that the subdeacon offers the Gospel book, which he carries closed, to the bishop or the priest; the bishop or priest, when coming to the altar, opens it to bring to mind what is described in Apocalypse: that no one was found worthy to open the book, which had writing on both sides, sealed with seven seals, except the lion of the tribe of Judah, the root of David, who opened the book and undid its seven seals (cf. Rev 5:2–5). The altar signifies the Church, according to the text of Exodus: If you make an altar of stone for me, do not make it of cut stone (Ex 20:25); the cutting of stone for the altar is the division of the faithful which is condemned in the Church, lest the faithful be divided by errors and schisms. The book is opened when the bishop arrives at the altar because this is where Christ gathered the early Church with His Apostles, teaching and preaching the mysteries of Scripture, which He revealed, saying: To you it is given to know the mystery of the kingdom of God, but to the rest in parables (Lk 8:10); thus, after the Resurrection, He opened their minds so that they could understand the Scriptures (cf. Lk 24: 45). It is therefore more fitting that the bishop himself open the Gospel book, so that through his ministries, Christ reveals the mysteries of the Scriptures. When the book is opened, it is kissed on the left side, to signify that the preachers reconciled and brought the Gentiles – to whom He Himself had never preached – to Christ, even though He Himself preached peace [to all people] in the Gospel, saying: Durand uses the Latin term particula, “or little portion or part,” which I have simply translated as “part” for the sake of a proper idiom in English. b   Rationale, 4.39.6–7. a 

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My peace I give to you, etc. (Jn 14:27). And because He Himself made that peace when He was hanging on the cross, the bishop immediately passes to the right corner of the altar, and makes the sign of the cross, because just as the Apostle says to the Ephesians: Christ is our peace who made both people and the different walls into one (Eph 2:14),a that is, uniting the two peoples. After this, the Gospel book is placed on the altar closed, which signifies Jerusalem, as will be discussed under the heading, On the Gospel.b 3. Then the Roman Pontiff, and some of the others with him, turn and kiss the deacon, to show that peace which came with the first coming of Christ, which had been promised by the Prophets; thus, David: Justice shall flower in his day, and an abundance of peace until the moon is consumed (Ps 71:7); and another Prophet: There will be peace on earth when He shall come (Mic 5:5);c and also, when Christ was born, the voice of the Angels cried out: And on earth, peace to men of good will (Lk 2:14). The kiss sometimes signifies peace, as will be discussed under the heading, On the kiss of peace.d The deacon immediately bows and kisses the breast of the priest or bishop, denoting that the divinely inspired Prophets predicted this future peace; for John, reclining on the breast of Christ, drank the waters of the Gospel from the sacred breast of the Lord Himself (cf. Jn 13:25). 4. On the other hand, in some churches, the bishop first kisses the ministers, then the altar, and then the Gospel book, because Christ first reconciled Himself with the Apostles, then afterwards, the Jews, and then the Gentiles. In some places the kiss of peace is offered to the cantors, as if to fulfill in reverse order that text: Peace I leave you, my peace I give to you (Jn 14:27); the priest or bishop gives the kiss to those who are present and withholds it from those who are absent; and the cantors do not chant “Glory to the Father,” before this kiss, because faith in the Trinity did not Durand has substantially altered the Biblical text of Ephesians. Rationale, 4.24.30–34. c    Durand presents this as a direct quotation but it is really a substantially altered paraphrase of Micah. d   Rationale, 4.53.1. a    b  

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exist until the Lord Himself came down and made it plain and reconciled us, and commanded that the Trinity be preached by the Apostles. Therefore, when the kiss has been given, the bishop gives them a sign so that they say: “Glory to the Father and to the Son and to the Holy Spirit, as it was in the beginning.” And behold what the cantor proclaims: namely, that the hearts of the fathers must turn towards those of their sons. Abraham saw three [Angels] and adored one (cf. Gen 18); it is thus proper for us, his sons, to believe, in one accord, in the Trinity. After having been given this peace, the cantor gives glory to the Holy Trinity, as if he were saying: we render glory to God the Father, and the Son and the Holy Spirit, for the peace that was prophesied through their holy Prophets, they have deigned to show us in these later days (cf. 1 Tim 4:1). When the cantor says, “as it was in the beginning,” the deacons proceed to the altar and rejoin the bishop, in which is symbolized that the Apostles handed themselves over to be killed so that they could be united with the body of Christ. They first stand before altar, bowing with the bishop, but when this verse is begun, they stand erect because the choir of holy Martyrs shall remain in the valley of tears before the final tribulation; but afterwards, they shall stand erect with the crown of martyrdom, freed and untroubled before the Lord for all eternity. After the kiss has been given, the deacons pray with the pontiff, as if they were saying: Lord, teach us to pray (Lk 11:1). 5. In some churches, the deacons kiss the sides of the altar in two’s, or one on each side alternately, since the Lord sent the Apostles in two’s to preach, saying to them: In whatever house you enter say: Peace to this house (Lk 10:5), and they returned to Christ just as the deacons return to the bishop.

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[10] On the Censing [of the Altar]

1. After the kiss is given, the bishop or the priest, receiving the censer from the hand of the deacon, censes the holy altar, because Christ – who took on a body, following the genealogy given by the Prophets, and according to the flesh, was descended from David – rekindles the Church with His prayers, following what He prayed for in the Gospel: Heavenly Father, I pray for them (Jn 17:9), but not only for them but for those who through their words are to believe in me (Jn 17:20). That the deacon afterwards takes the censer, so that he can cense the bishop or the priest, teaches us on a moral level, that if we wish to offer the incense of prayer worthily, we must hold the censer of the Incarnation; for without faith in the mediator, men cannot please God (cf. Heb 11:6), but according to the words of His promise, if they ask for something in prayer and believe, they will receive it (cf. Mt 21:22); thus the censer represents the Incarnate Word. 2. Now just as the top and lower part of the censer are united by three little chains, so too in Christ, there are three unions in which Divinity and humanity are united: the union of the flesh and the soul; the union of Divinity to the flesh; the union of Divinity to the soul. Moreover, some assign a fourth union to Christ: namely, the union of the Divinity to the entity comprised of both the soul and the flesh; thus, they have a censer that has four little chains. Moses specifically spoke of this censer when he

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said to Aaron: Take your censer, put fire from the altar in it, and lay incense on it (Num 16:46).a And there is another thing to consider concerning the censer that is touched on under the heading, On the entrance of the priest to the altar.b 3. To continue, when the altar has been censed, the bishop or the priest is also censed, to signify that just as Christ is represented by the altar and its sacrifice,c so too is He represented by the pontiff or priest through whom is offered the sacrifice of prayer. And because He is adored not only for His divinity but also His humanity, in some churches, after the pontiff has been censed, the deacon censes the whole length of the altar, as the Psalm says: I go around your altar (Ps 25:6). Fittingly, the gold censer signifies wisdom, because all the treasures of wisdom and the knowledge of God have been hidden in Him (cf. Col 2:3); thus, the Angel next to the altar of the Temple, holding a golden censer in his hand (cf. Rev 8:3), is Christ rising from the dead and having power over the flesh; the gold signifies the flesh of Christ, cleansed of all blemishes, shining with purity; copper symbolizes fragility and mortality, while iron, the strength of resurrection. If the censer has four little chains, this demonstrates that wisdom is composed of four elements or four virtues: namely, that it is decorated with prudence, justice, fortitude and temperance. The fifth chain, which separates the upper and lower part, designates the soul, which was separated in death from the flesh, during the three days [in the tomb]. If the censer has three little chains, it symbolizes the soul, flesh and the Word coming together in one person [Christ]. The fourth chain, which separates the upper and lower part, represents the power with which He laid down His life for His sheep (cf. Jn 10:15). If the censer is only held by one chain, this denotes that He alone was born of a Virgin, and that He alone was freed from death (cf. Ps 87:6). The sphere in which all these elements are conNumbers 16:46, Vulgate; Numbers 17:11 in the modern editions of the Bible. Rationale, 4.6.6. c  Durand uses the phrase, altare et hostia; here hostia can mean both “sacrifice” and the “Eucharistic host.” a    b  

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nected is His Divinity, which cannot be closed in by any boundary, and through which all things are held together and brought to effect. 4. Aside from these mystical reasons, the altar is censed so that all the iniquities of the demons are driven away; it is believed that the smoke of the incense has the power to make the demons flee. Thus, when Tobit questioned the Angel, asking what remedies could be had from the parts of the fish that he had been commanded to keep, the Angel replied: If you put a small piece of its heart on the coals, its smoke will drive away all types of demons (Tobit 6:8). 5. Pope Sotera decreed that no female religious can carry incense around altars.

D.23 c.25, Friedberg 1: 86.

a  

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[11] How the Bishop or Priest and their Ministers Should Stand at the Altar

1. Once the altar has been censed, the bishop or priest moves over to the right side of the altar, so that there, with his ministers, he can plainly begin the Office of the Mass,a saying: “Lord have mercy [Kyrie eleison].” This passage from the middle of the altar to its right side signifies the passing of Christ from His Passion to eternal life, through His Resurrection. Also, in passing from the left to the right, he imitates Christ’s entrance into this world; He came to the left when He took on an earthly life, and He went to the right when He lifted this flesh that He had taken on to the right side of God. 2. To continue: when he ascends the altar, the fact that he first makes his way to its right side brings to mind that the Emmanuel, promised in the Law, first came to the Jews, then the Gentiles. The Jews were on the right side, because of the Law; the Gentiles were on the left because they worshiped idols. The priest adorned with the sacred vestments signifies Christ, who vested Himself with our humanity; coming to the altar, the priest signifies Christ coming down from the heavens to His people to save them; and then his crossing over to the right symbolizes Durand’s term is officium, or “Office of the Mass,” for the technical sense of a formal liturgy. “Mass liturgy” is the more common term in modern American English. a   

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that when coming into this world, Christ came to the Jews, among whom He wished to be born, for the Blessed [Virgin] Mary was Jewish. This movement of the priest will be discussed under the headings, On the movement of the priest,a and On the prayer.b And note that when the Lord Pope is celebrating or attending Mass, the Kyrie, Gloria, Credo, Sanctus and Agnus are read by his chaplains, but not the Gradualc or Alleluia or Tract or Offertory or the Postcommunion prayer; the first set of prayers function as instructions and introductions, which is why he does not do them.d It should also be noted that the priest stands upright in front of the altar to denote that Christ came to rule His people with an unconquerable discipline; and the priest looks toward the east, because Christ sought to do the will of the Father, not His own (cf. Lk 22:42); and he does not look behind himself, since Christ always gazes upon the face of His Father, according to this text: I know where I came from and where I am going (Jn 8:14), for no one who puts his hand to the plow and looks back is worthy of the kingdom of God (cf. Lk 9:62). Therefore, he turns his back to the people, representing what the Lord said to Moses: You shall see my back, but you will not be able to see my face (Ex 33:23). 3. On the other hand, bishops and other celebrants among the higher clergy stand, not in front of the altar, but far from it, on the right side until the Offertory is sung; this is done, first, to represent that from the side of Christ (cf. Jn 19:34), which is signified by the altar, the beginning of our redemption took place. 4. Second, this is done not only because of their greater standing and to distinguish them from simple priests, but also because Rationale, 4.23.1–2. Rationale, 4.15.1. In this case Durand is referring to the Collect, or liturgical prayer in the Mass before the biblical readings. c  Psalms 119–133 (Vulgate numbering) or 120–133 (Hebrew numbering). Biblical scholars note that these “Psalms of ascent” may have originally been part of a pilgrimage ritual to Jerusalem among the ancient Israelites. They came to be known in the medieval Church as the Fifteen Gradual Psalms, from the Latin term for them as “songs of the steps,” canticum graduum. d    This is a difficult passage to render into grammatical English. Durand seems to be saying that the Pope himself needs the instruction and introduction to penance and prayer found in these texts. For that reason he hears them recited by his ministers. a  

b  

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during the Mass, they truly represent not only the dignity and excellence of Christ before His sacrifice of Himself, but also His humility and obedience in His own sacrifice and consecration. Indeed, with respect to His dignity, He is equal to the Father and sits at the right hand of the Father, as we read in the Creed; this is represented by the prelate standing on the right side of the altar before he begins the sacrifice of the Mass.a In offering Himself as a sacrifice, Christ became our sacrificial victim [hostia]; and therefore our prelate, taking His place, from the moment that he is at the altar – which brings to mind the altar of the cross – should wholly cling to it. 5. Third, because the deeds of the prelates ought to be subject to doctrine, the prelate stays separated from the altar until he approaches it to wash his hands, cense it or offer the sacrifice on it, so that he will show that whatever comes before the sacrifice in the Mass is ceremonial or pertains to prayer. But then only at the point where he does something essential or substantive does he approach the altar. 6. Fourth, this represents the High Priest, who entering into the Holy of Holies, carried burning coals and blood, which was discussed in the prologue of this part.b 7. Fifth, this is done to represent what the Prophet said: The Lord said to my lord: sit at my right hand, until I make your enemies your footstool (Ps 109:1). The priest – in effect, representing Christ – sits at the right of the altar, a place which also signifies God the Father, until he approaches the altar to consecrate the host, through which act the regions of the underworld are shattered and the demonic enemies are vanquished, such that they are made into the priest’s footstool. The ministers, namely the deacon and subdeacon, after processing and arriving at the altar, stand behind the priest, signifying the Martyrs of the Old Testament, who were found worthy of being crowned after the Nativity of the Lord; and every time the I have translated this more freely to make clear that Durand is referring to the beginning of the Eucharistic prayer in the Canon of the Mass. b    Rationale, 4.1.14–15. a   

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priest moves to any part of the altar they follow him and stand behind him, to demonstrate the fulfillment of the Lord’s admonition, when He said: If anyone serves me, let him follow me, and where I am, etc. (Jn 12:26); they always carefully direct their attention to him to note that the faithful, while still having a place in this world, nonetheless always direct their attention to the eternity of Christ. In some churches, the ministers turn themselves towards the people when the priest faces them; and when he turns toward the altar they do the same; for when He had an earthly life, Christ went from praying to preaching, and returned from preaching back to praying, which is designated by the priest turning around towards the people and then turning back towards the altar. And in this action, Christ must be imitated by His preachers, who are suitably designated as His ministers. 8. Pope Anacletusa decreed that a bishop offering the sacrifice of the Mass to God must have deacons – who are called his eyes – as witnesses, as well as subdeacons, and the other ministers who are clothed in sacred vestments, in front of him and behind him; with a priest lined up on his right side, and one on his left side; each with a contrite heart and humble spirit, with head bowed, guarding him from malevolent men, and leading him in unity to the sacrifice. And according to Pope Lucius,b they do not ever take leave of the bishop because they must provide good testimony on his behalf against malevolent men outside of the Church. It was also decreed that whoever is celebrating Mass must have an assistant behind him who can aid him, as was already stated in the prologue of this part.c In some churches, other deacons stand behind the bishop, in a prayerful manner, so that they might follow him even unto his death, so that they might pass with him unto eternal life. A greater number of them stay on the right side of the De cons. D.1 c.59, Friedberg 1: 1310–1311. De cons. D.1 c.60, Friedberg 1: 1311. c    Rationale, 4.1.37–39. In these chapters Durand cites many canonical references to the effect that the priest must have an assistant for prayers that require responses in the Mass, and also that another cleric should be able to take over for the priest should he fall ill or become incapacitated. a  

b   

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altar, and a smaller number on the left, since the Church asks for either a temporal or eternal blessing in prayer, as it says: “So that we may pass through the good things of this world, but not so as to lose those things of the world to come.”a And besides this, the ministers standing behind him bow their heads and remain in that posture until the end of the Lord’s Prayer, signifying those Apostles who, during the Lord’s Passion, overcome with great tribulation, did not dare to stand upright to confess that they were disciples of Christ; but they nonetheless remained faithful in some sense. But afterwards, they stood upright, just as it is stated in the eleventh part of the Canon of the Mass, where the words, “To us also” are found,b signifying the chorus of the holy Martyrs who remain in the valley of tears (cf. Ps 83:7) before the final tribulation; but afterwards, they will stand upright because they shall stand with the crown of martyrdom, that is, freed from all tribulation. In addition, the ministers standing with their heads bowed signify the women who came from the upper room to the tomb with their heads bowed, who ran burning with love for Christ.c 9. Fittingly, the priest who is ministering places the missal on a soft cushion, to note that a devout and soft heart, receptive to a divine impression on it, ought to place itself under the yoke of the Lord and His celestial precepts, according to what is written in Wisdom: Let your heart hold fast to my words (Prv 4:4), so that in him, the spirit of the Lord comes to rest. More is said about this under the heading, On the Gospel.d

Sic transeamus per bona temporalia ut non amittamus eterna. Collect for the Third Sunday of Pentecost; Sp 1138, Deshusses 1: 392; Greg. Paduense, 517, Deshusses 1: 224–225. b    Nobis quoque. Rationale, 4.46.1–3. c    The text as it is written seems to conflate the Gospel stories of the women coming to the tomb. Cf. Mt 28:1–8; Mk 16:1–8; Jn 20:1–2. d   Rationale, 4.24.31. a   

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[12] On the “Lord Have Mercy [Kyrie Eleison]”

1. When the bishop or priest has processed over to the right side of the altar, then – because, the fullness of time and a year of blessing have come, as was prophesied in the Psalm: You will arise and have mercy on Zion, for it is time to pity her (Ps 101:14) – the chorus fittingly praises and calls upon the Trinity by singing: “Lord have mercy [Kyrie eleison],” three times. For that reason, after the Introit, the Kyrie is said because before every priestly prayer it is necessary to implore the mercy of the Lord. In Greek, Kyrie eleison means, “Have mercy, O Lord;” for Kyrie means “Lord,” and eleison means “have mercy,” and so Christe eleison means, “Christ have mercy.” Or, Kyrie equals Christ; El is God; eis is “have mercy;” -son is “on us.”a Thus, Kyrie eleison means: O Christ, our God, have mercy on us; hence the Prophet: O Lord, have mercy on us for we await you (Isa 33:2). 2. The Kyrie is recited nine times: first, so that the tenth order of being, comprised of men who have been restored, will be joined to the nine orders of Angels;b second, so that the Church will join a    This odd etymological excursus demonstrates that Durand did not have proficiency in Greek. b  In keeping with mainstream medieval theology, Durand propounds the organization of angelic beings in nine orders or rankings. This theory was first articulated in the writings of Pseudo-Dionysius in the fifth century AD.

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in the company of the nine orders of Angels; third, in opposition to the nine types of sin. 3. There is, in fact, original, venial and mortal sin. Also, there is sin in thought, speech and action. Likewise, there is sin of frailty, simple-mindedness, and malice; frailty, through lack of self-restraint; simple-mindedness, on account of ignorance; malice, on account of envy. There is sin against the Father, against the Son and against the Holy Spirit; this is why we say “Lord have mercy,” three times to the Father, “Christ have mercy,” three times to the Son, and “Lord have mercy,” three times to the Holy Spirit. But we pray to the Father and Holy Spirit with the same words since they are of the same nature, but for the Son, we use other words; even though He is of the same nature as these other two, He is nevertheless also of another nature, just as a giant has a dual substance (cf. Ps 18:6).a Moreover, the Kyrie is said three times with respect to the Father, three times with respect to the Son, and three times with respect to the Holy Spirit to note that the Father is in the Son, the Son is in the Father and the Holy Spirit is in both of them. More is said about this in the fifth part, under the heading, On the Office of Prime.b But in the middle of the prayer, “Lord” is changed to “Christ” to note the two natures in Christ. On the other hand, three Kyrie eleisons with their three recitations each, signify the prayers of the Fathers in the Old Testament that were multiplied so that the grace of the most high Trinity, through the first coming of Christ, would put them in the company of the nine orders of Angels. The efficacy of these words is great; we read,c for example, that when Saint Basil cried out the words, “Lord have mercy,” the doors a    In this odd passage Durand seems to be referring to the dual nature of Christ (God and man). This may also be a reference to the Ambrosian hymn, Veni redemptor gentium: “Procedat e thalamo suo, pudoris aula regia, geminae gigas substantiae alacris ut currat viam.” See Jacques Fontaine, Ambroise de Milan: Hymes (Paris: Éditions du Cerf, 1992), 275. b   Rationale, 5.5.9. c  Durand offers a truncated and oddly reworked version of a story from Jacob of Voragine’s Golden Legend. In Voragine’s account, the Arian Emperor Valens hands over an unnamed church to the Arians. Basil asks that the doors be closed

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of the church near the Ticinus river, or in Pavia were opened. And when Blessed Geminianusa exclaimed the words, “Lord have mercy,” five kings were put to flight; thus, it might be that these words signify something other than, “Lord have mercy,” of which we nonetheless remain ignorant. In some churches, immediately after the last Kyrie, they add the word ymas,b which is a Greek word that means “on us [nobis];” and the sense being conveyed with “Lord have mercy on us,” is that the Divine Power have mercy on us. Blessed Gregoryc established the practice of the ninefold recitation of the Kyrie, and that it be sung publicly at Mass, and only by a cleric, when it previously had been sung among the Greeks by both the clergy and people. Pope Sylvesterd borrowed this practice from the Greeks.

and marked with the seals of both Arians and Catholics, and that each party in the dispute process to the church and pray before the doors. Nothing happens when the Arians pray, but after Basil’s prayers, the doors are flung open, signifying that the church rightly belongs to the Catholics. Jacob of Voragine, Legenda aurea, c. 26.1, ed. Theodore Graesse (Dresden and Leipzig: Arnold, 1846), 122. a  A reference to the fourth century bishop of Modena, St. Geminianus, who according to later medieval legends saved Modena from an attack by the Huns in the fifth century when the inhabitants of the city prayed for his intercession. The source of Durand’s legend is not known. b   Durand’s etymology is not accurate; ἡμᾶς (us, we) would transliterate to hēmas in Latin. c   Gregory the Great, Registrum Epist., 9.26, CCSL 140A: 586–587. d   Cf. Liber Pont., c. 34, Duchesne 1: 170–171.

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[13] On the “Glory to God in the Highest [Gloria in Excelsis]”

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1. Once the Kyrie has been said, the priest or bishop, following the instructions of Pope Telesphorus,a immediately begins the “Glory to God in the highest [Gloria in exclesis Deo],” which the Angels were heard singing, just as we read in the Gospel of Luke (cf. Lk 2:14); this angelic hymn offers proof of the earthly nativity of Christ. Fittingly, the priest, and he alone, announces the beginning of this hymn, since he represents the Angel of great counsel;b for the birth of the Savior was first announced by only one Angel, whose place the priest takes in the hymn; and thus in Luke, chapter 2: Behold I bring you good news of great joy, which shall be to all the people: for today is born for you, etc. (Lk 2:10–11). And while intoning this hymn, he stands before the middle of the altar, commemorating, in this act, the fact that “when all things were in a quiet silence” (cf. Wisd 18:14),c the Messiah whom the Prophets had prophesied, was born among us, that is, for all of us; representing also the fact that the Angel announcing the birth of Christ to the shepherds, stood in the middle of them. a    Robertus Paululus, De caeremoniis, 2.11, PL 177: 416D; Liber Pont., c. 9, Duchesne 1: 129. b    “The Angel of great counsel;” a reference to the Introit for the third Mass of Christmas. Cf. Isa 9:6. c    Introit for a Sunday within the Octave of Christmas.

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And when he begins the Gloria, the priest elevates his hands, for the reasons written in a subsequent chapter, near the end.a When he begins, he turns himself towards the east – both because the Angel came to Bethlehem from the east, and because we are accustomed to praying to the Lord facing the east. Third, he stands before the middle of the altar when he begins the hymn, to note that Christ is the mediator between us and God, and it is through Christ’s mediation that we have been reconciled to God. The choir, singing with the priest when it responds to him, stands in the place of the multitudes, about which the Gospel that follows says: And suddenly there was with the Angel a multitude of heavenly hosts praising God and saying: Glory to God in the highest, and on earth, peace among men of good will (Lk 2:13–14). The hymn, moreover, is not only about the Angels but also the men who rejoiced with that woman, who, when she lost her tenth drachma, immediately lit a lamp so that she would find the lost drachma (cf. Lk 15:8–9); and the shepherd, who let his ninety nine sheep into the desert, and immediately went and searched for the one hundredth sheep that had been lost (cf. Lk 15:3–7). 2. Before the coming of Christ, there were three walls of enmity: the first was between God and man; the second, between the Angels and man; the third between men and men. Man offended the Creator through disobedience, and through his fall, impeded the restoration of the Angels, and through a diversity of religious rites, man separated himself from man. For the Jew developed ceremonies, the Gentile practiced idolatry; but when our Peace came, He made both into one (cf. Eph 2:14), and in this manner destroyed those walls; He took away sin and reconciled man to God; He repaired the fall of man and reconciled man to the Angel; He destroyed various rites and reconciled all men to each other. According to the Apostle, He restored the things in the heavens and the things on the earth (cf. Col 1:20), and for this reason the heavenly host sang: “Glory in the highest [Gloria in excelsis],” that is, to the Angels, who had neither sinned nor had discord Rationale, 4.15.18.

a   

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with God; “to God, and peace on earth [Deo, et in terra pax],” a peace made by Christ “for men [hominibus],” namely, the Jews and Gentiles “of good will [bone voluntatis],” who up until the birth of Christ, on account of their sin, were in a state of discord with God and the Angels. This is why the Angels spoke to and rejoiced with the shepherds, because peace between the Angels and men was restored; God was born a man, because peace was restored between God and men; He was born in a stall with oxen and asses, because peace was restored between men. The Jewish people are symbolized by the oxen and the Gentiles by the ass, according to this text: You shall not plow with an ox and an ass harnessed together (Deut 22:10); here, a reference to the Jew and the Gentile. And again: An ox knows its owner, and an ass, its master’s manger (Isa 1:3). 3. This hymn is therefore sung because He whom the Angels worship in heaven, men worship on earth. This is why when the Gloria is sung, it represents the sadness of the ancient fathers, wearied by having to await the Incarnation of the Lord, in Isaiah chapter 28: Look for God, etc. (cf. Isa 28:10; 29:13).a And then Alleluia is sung because they had the hope of liberation; hence the Psalm: They trusted and you delivered them (Ps 21:5). In this hymn is also noted the hope of the Church, which hopes to sing with the Angels, which is why She copies their chant. 4. Then “we praise You [laudamus te]” follows, meaning: we are praising Your flawless works; these words and those that follow were supposedly added by Blessed Hilary of Poitiers,b and what preceded these words were the only ones said in the ancient Mass. Innocent IIIc nevertheless says that these things were added by Pope Telesphorus, while others say that it was done by Pope Symmachus.

This is not a quotation from Isaiah but rather a paraphrase of two verses. Durand’s source for this legend is the unpublished liturgical commentary of William of Auxerre, Summa de officiis ecclesiasticis, 1 (Douai: Bibliothèque municipale, n. 65), f. 7rb. c   Innocent III, De miss. mysteriis, 2.20, PL 217:810D–811A – 2.9, ed. Wright, 113–114. a   

b   

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5. Pope Symmachusa decreed that the Gloria would be sung at Mass on Sundays and on the feast days of Martyrs, because we recall that the Saints, through the Lord’s Resurrection, have joined the glory of the company of the Angels. It is also sung on the feast of the Apostles and Confessors, in whose honor a given church has been dedicated, and generally on any feast days that represent our great feast day in heaven. On days of mourning and fasting it is not said, except for two Saturdays that are set aside for special offices,b according to the text: Sing to the Lord a new song (Ps 95:1), as was stated in the prologue of this part.c The same Telesphorusd ordered that it be sung at the evening Mass on Christmas, which he himself first did. There are some who say that it should not be sung at Mass unless it is at the third hour because that is when the Holy Spirit descended upon the Apostles and filled them with glory and rejoicing. 6. Innocent IIIe decreed that when on ferial days a Mass is celebrated for the Blessed Virgin, or the Holy Spirit, or the Holy Cross, the angelic hymn is not sung, nor the Creed, nor is the hymn, “You are God: We praise you [Te Deum laudamus]” sung in the Office of Matins. The Gloria is also never sung in Advent or in Septuagesima,f as discussed in the sixth part, under the heading, On the seven days after Easter.g 7. But the bishop of Bethlehem, in what is an abusive custom, sings “Glory to God in the highest,” every day and at every Mass – even a Mass for the Dead – because that hymn, according to the testimony of Luke (cf. Lk 2:14), was first sung in the vicinity of Bethlehem.h a   Robertus Paululus, De caeremoniis, 2.11, PL 177: 461D; Liber Pont., c. 9, Duchesne 1: 129. b    Holy Saturday and Ember Saturday in the Octave of Pentecost. c    Rationale, 4.1.20. d   Liber Pont., c. 9, Duchesne 1: 57; 129. e   X 3.41.4, Friedberg 2: 636. f    Septuagesima; from the Latin word for “seventieth,” even though this liturgical period is not seventy days in length. It was the ninth Sunday before Easter and the third Sunday before Lent in the medieval Roman calendar. Purple vestments were worn by the priest or bishop at Mass until Holy Week, and “Alleluia” would not be sung during Mass. g   Rationale, 6.89.22. h  Durand provides no source or reference for this odd anecdote.

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[14] On the Greetinga of the People

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1. Once the angelic hymn [Gloria] has finished, the priest, turning himself around, faces the people and greets them, saying: “The Lord be with you [Dominus vobiscum],” which is taken from the Book of Ruth, chapter 2 (Ruth 2:4), where it says that Booz greeted his reapers in this way; and the Prophet, in Chronicles 2 (cf. 2 Chron 15:2), greeted King Assa and those surrounding him in the same way; and the Angel greeting Gideon said: The Lord be with you (Jud 6:12). Booz, who took the Moabite, Ruth, as a wife, serves as a figure for the Savior. And this greeting signifies the greeting that Christ gave to his Apostles after the Resurrection, which is discussed in the fifth part, under the heading, On Prime.b 2. The priest precedes every prayer at Mass, with “The Lord be with you,” unless it is the prayer that comes before the reading of the Prophets, or the prayers said over the people during Lent, or if there is a second prayer coming immediately after the first; and it is omitted in the prayers for Good Friday, but a Mass is not said then, even if the priest might take communion. Through this greeting, it is hoped that the Lord will be with the people, and De salutatione ad populum. I have used the modern English term “greeting” for the more archaic “saluation” since it would sound maladroit to have the priest “saluting” or offering a “salutation” to the congregation in the body of the text. b   Rationale, 5.5.17. Prime (from the Latin term for the “first hour” of prayer after Morning Prayer or Matins) is a liturgical office in the canonical hours recited by monks and cathedral clergy. a  

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that He is in them through the sevenfold grace of the Spirit; for that reason, the Church established that the people be greeted by the priest seven times during Mass, as will now be discussed. This is why the greeting is not said except before the prayers mentioned above. 3. Nevertheless, there are other prayers preceded by an exhortation to humility, through the words: “Let us kneel [Flectamus genua],” or, “Bow your heads before God [Humiliate capita vestra Deo],” because a prayer like this, that must be done with fasting, will have no power to expel an evil spirit unless it is done with humility. 4. On days of fasting,a the Church represents the time of the Babylonian captivity, and rightly, the priest does not greet the people, who, as one would expect, are absent;b nor does he turn to face them, but distinctly begins saying: “Let us pray [Oremus],” and he implies that they are about to pray for him; and because this prayer ought to be done with an outward act, the words: “Let us kneel,” or “Bow your heads before God,” are immediately added. This also represents the time of the Lord’s Passion, which began precisely after the meal with the disciples was done; and because during this time the Lord did not greet His disciples but many times roused them to pray, the priest does not greet the people, but invites them to pray for him. And because during that time, Christ fell to His knees in prayer, therefore the priest immediately enjoins them to kneel. He says: “Let us kneel” in the name of the entire congregation of the faithful, as if speaking on behalf of an entire corporation that includes himself; so he therefore speaks in the first person, rousing himself and all present to pray humbly and devoutly; but he immediately adds: “Arise [Levate],” as if speaking for another, namely, Christ, in whose place he stands in the Mass liturgy, and This paragraph was added by Durand in the second redaction of his commentary. He departs from the text of his principle sources and offers his own anecdotal commentary which accounts for a radical shift in the rhetorical structure of the original Latin text. b    By this Durand seems to mean that the people are figuratively in exile like the ancient Israelites in Babylon; hence his exegesis that “the people are absent.” a   

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then he speaks in the second person and in a different tone, as if Christ Himself will say: Stand up, because I see your humility and devotion; and then in succession, he speaks for all or prays for all. What the Collects signify that are said after the words: “Let us kneel,” and after, “Bow your heads before God,” is discussed in the sixth part, under the heading, On Ash Wednesday.a On other days and at other times, the Church represents the time of exultation and fullness, which was especially present after the Resurrection of Christ; and then, the priest greets the people, representing, as was previously said, that the Lord greeted the disciples after the Resurrection. The priest therefore precedes the prayers with: “The Lord be with you,” so that the people will again be attentive, so that his mind will be led to God, and will be joined to Him with a zealous intention; and the sense is: “The Lord be with you,” that is, may the Lord remain with you, and may you be rewarded with the prize of eternal life, and may He grant that your prayers be efficacious; that you obtain the grace of God and persevere in it. 5. The choirb and the people respond, “And with your spirit [Et cum spiritu tuo],” which is taken from the Epistle to Timothy, at the end, where it says: The Lord Jesus Christ be with your spirit (2 Tim 4:22). Reciprocal greetings of this sort note that the priest and the people must be of one disposition, and the sense is: You will offer prayers to the Lord for us, and because the Lord only approves of or hears prayers that proceed from a good heart, similarly, we pray for you, so that He, without whom nothing good exists, will be with your spirit; and that He who is with you in your act of praying, will be in your heart and remain in you. Andc because of this, we no longer have to hesitate to ask why the people respond: “And with your spirit,” for the priest, when he is saying: “The Lord be with you,” expresses his desire that the Rationale, 6.28.7. There are significant textual variants in the Latin manuscripts in this paragraph. I have followed the majority reading of the second redaction for my translation. c   This paragraph was added by Durand in the second redaction of his commentary. He departs from the text of his principle sources and offers his own anecdotal a  

b  

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Lord be with them, not only in spirit, but also bodily; this is a reciprocal desire expressed by the people through this response, as was just stated. It can also be said that in this response, the people are only referring to the act of immolation, for which the priest is preparing; an act in which his spirit must be entirely lifted up and must be absolutely separated from earthly things. After the choir responds, the priest turns around and faces the altar, namely, towards the east, as will be discussed in the prologue of the fifth part.a And since he has so little confidence in his own goodness, he gathers unto himself the universal Church, as if gathering the whole corporation, saying: “Let us pray,” as if to say, all of you pray with me so that what we request we will more quickly obtain, for it is impossible not to hear a multitude; and so he says the prayer. In saying, “Let us pray,” he exhorts others to pray because Christ Himself urged His disciples to pray, saying: Pray that you may not enter into temptation (Lk 22:46); and afterwards he prays, because Christ prayed after saying this – He himself did this and taught this to us. That he says: “Let us pray,” is something we have received from the ancient Church, which, after “Let us pray” was said, used to join together in a communal prayer. He says: “Let us pray,” standing before the middle of the altar, on account of the reasons given at the beginning of the previous chapter. The prayer that he says signifies the indulgence that the Lord promised; and then he moves over to the right part of the altar, as will be discussed in the following chapter. 6. When the prayer is finished, the choir responds: “Amen,” which is a Hebrew word, the sense of which is: Let what you have prayed for be done for us; or, may your prayer be favorably received. And the word “Amen” is taken from the Apocalypse of John (cf. Rev 22:20). Ambroseb explains it thus: “Amen” means, “it is true;” that when the word is sounded, let the heart perceive it; and sometimes the word means “truly,” as in this case: Amen, commentary which accounts for a radical shift in the rhetorical structure of the original Latin text. a    Rationale, 5.1.57. b   Ambrose, In Epist. Beati Pauli ad Corinthios prim., c. 14, PL 17: 255C; the source of the quote is Amalarius, Liber Officialis, 3.9.4, Hanssens 2: 289.

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amen I say to you (Jn 13: 16; 13:20), as will be discussed under the heading, On the Prayer.a And note that the previous greeting, “The Lord be with you,” pertains to the lower ranking, imperfect and simple priests. 7. But the bishop, or his superior, who ought to be perfected and outwardly manifests the image of Christ – so that he might show himself to be the vicar of Christb – when he is about to pray the first prayer, uses the word of the Lord, who said: Peace be with you (Jn 20:20), which was the first thing the Lord spoke to the disciples when He appeared to them after the Resurrection, as if He were saying: In the present, I give you peace of heart, but in the future, the peace of all eternity. On either of these, see John chapter 14: Peace I leave you with you, my peace I give to you (Jn 14:27). These are the same words that were used by the steward of Joseph, to his brothers (cf. Gen 43:23). And then, the bishop immediately says, in the manner of the other priests: “The Lord be with you,” to show that he is also one of them. And attention should be drawn to the fact that when the Gloria is sung, only then is “Peace be with you” said, so that this greeting will correspond to what is in that hymn, when it says: “And on earth, peace to men of good will,” etc. In addition, this greeting, given by Christ to His disciples in a time of gladness and rejoicing – namely, the time of the Resurrection – ought to correspond to that song of rejoicing. There are also some who say that the pontiff, solemnly celebrating on days when the Gloria is said, represents Christ after the Resurrection, or the joy of the Resurrection, a time during which Christ often used that greeting for

Rationale, 4.15.9. ut se Christi vicarium ostendat. In quite a few instances throughout his commentary, Durand literally calls the bishop, vicarius Christi. The term was first applied exclusively to the pope by the papal reformer Peter Damian (1007–1072), and was used by Bernard of Clairvaux (1090–1153) and his student Eugenius III (r. 1145–1153). Innocent III’s (r. 1198–1216) insistence on the exclusivity of this term for the Roman Pontiff was largely responsible for its success. See Agostino ParaviciniBagliani, The Pope’s Body, trans. David S. Peterson (Chicago and London: University of Chicago Press, 2000), 58–59. Still, it was not uncommon for liturgical expositors to refer to bishops as vicars of the Apostles and Christ. a  

b  

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His disciples; therefore, imitating Christ, the bishops says this on those previously noted days. In Masses said on other days or at other times, or when said by lower clergy, the Passion of Christ is represented, and can be likened to His beating and affliction; therefore, in those Masses, “Peace be with you” is not said, so that joy is not mixed with sorrow. It can also be said that Christ made peace between God and man, and between the Angels and men, which the Angel revealed when he sang at Christ’s nativity: Glory to God in the highest, and on earth peace to men of good will (Lk 2:14). Christ revealed the peace between God and men when after His Resurrection, He said to His Apostles: Peace be with you (Jn 20:21). These things are represented in the Mass; first, by whichever priest can sing “Glory to God in the highest,” representing the Angel; second, by the bishop who alone says, “Peace be with you,” representing Christ, who in the place of the Church said to the Apostles: Peace be with you (Jn 20:21); the bishop, when he is solemnly celebrating, says both the Gloria and “Peace,” since he represents either one: namely, Christ and the Angel. The bishop is more especially the vicar of Christa than a simple priest; when, therefore, he does not fulfill the duty of the Angel – namely, in times when the canticles of joy are not sung, that is “You are God, we praise You [Te Deum laudamus]” and “Glory to God in the highest,” – or similarly, when he does not take on the role of Christ, he does not say: “Peace be with you,” but rather, “The Lord be with you,” as if he were a simple priest. One peace cannot be announced without the other by the bishop, who represents Christ and the Angel. It is the same with “The Mass is ended, go [Ite missa est],” b which is not said unless “Glory to God in the highest” has been said. 8. Fittingly, the deacon does not say, “The Lord be with you,” during the canonical hours because he is not an image of Christ, who used this greeting through Booz; just as the priest who uses it, stands in the place of Christ [in persona Christi]. But when reada 

See p. 138, n. b. In that case, Benedicamus Domino (“Let us bless the Lord”) is said.

b  

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ing the Gospel, he says this because there, he is performing the office of a preacher, and he proclaims the teachings which were directly propounded by Christ Himself; and also when the Pascal candle is being blessed because there, he represents the Resurrection of Christ. There are, nevertheless, others who say that the deacon can properly say this during the Divine Office, since he is required to recite the hours, and since we read nothing that prohibits this practice. But the general practice of the Church contradicts this opinion, so that deacons will understand themselves to be inferior to priests. 9. It should be noted that the people are greeted seven times during the Mass; being delivered from seven capital vices, they receive a sevenfold grace. The mystery of the Mass corresponds to the seven gifts of the Holy Spirit. The greetings are: first, at the beginning of the Mass, before the Collect; second, before the Gospel; third, after the Gospel, or when the Creed is said, before the Offertory; fourth, before the Preface, when the priest says “Forever and ever [Per omnia saeculorum],” and following, “The Lord be with you;” fifth, before the kiss of peace, when he says: “May the peace of the Lord be with you always;” sixth, before the first Postcommunion prayer; seventh, when the Postcommunion or final prayer is finished. In the first greeting, the spirit of wisdom is understood, because wisdom [Christ] entered this world in order to save us; in the second, the spirit of understanding, because He preached in order to teach us; in the third, the spirit of counsel, for on account of the secret counsel of God, He offered Himself in His Passion in order to redeem us; in the fourth, the spirit of fortitude, because hanging on the cross, He conquered the Devil and freed us; in the fifth, the spirit of knowledge, because rising from the dead, He greeted His disciples and opened their minds so that He could instruct us; in the sixth, the spirit of piety, because only through piety He elevated human nature above the level of the stars so that we would be exalted; in the seventh, the spirit of fear, because the Angels will tremble when He comes to judge us, so that He can glorify us.

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Besides, with each greeting, the Mass liturgy changes, and it transitions from one “office” to another, which is why each part is rightly preceded by a greeting; for when we are newly arrived at a worker’s place of business, we are accustomed to greeting them; and following this principle, there are eight “offices” within the Mass. Still, some wish to think that there is an eighth greeting, namely, after the Offertory, before the secret prayer [ante secretellam], for turning himself towards the people, when the priest is about to say, “Pray, brothers [Orate fratres],” etc., he has to precede this prayer, silently, with the words, “The Lord be with you.” 10. While we regularly face those whom we greet, nevertheless, the priest only turns to face the people for five of those greetings. For that greeting that comes before the Gospel, he does not turn around, for he is now focused on the words of God that must be proclaimed; and again, the same with the greeting that comes before the Preface, for now he is focused on the sacrifice of the altar that must be performed; nor does he turn around for the greeting that comes before the kiss of peace, for now he holds the Body of Christ in his hands, and has his heart lifted up to God, and he is entirely focused on reverently handling [the host], for no one putting his hand to the plow, who looks back, is fit for the kingdom of God (cf. Lk 9:62). To continue, the five greetings that are done with: “The Lord be with you,” with the priest turning around, signify the five apparitions that Christ made to His disciples on the day of His Resurrection. The first was to Mary Magdalene, in John 20, and at the end of Matthew (cf. Jn 20:15–17; Mt 28:1–10); the second, to Mary Magdalene and the other women who were coming from the tomb, when He said to them, at the end of Matthew: Hail (Mt 28:9); the third was to Peter; the fourth was to the two disciples going to Emmaus; the fifth was in the house where the ten disciples were, when Thomas was absent, in John 20 (Jn 20:19–23). But since one of those apparitions was not done in public – namely, when He first appeared to Mary Magdalene, or according to others, when He appeared to Peter – and since it is not known exactly when or where it happened, the priest, when he is about to say, “Pray brothers,” before the secret prayer, silently says, “The Lord

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be with you.” But he openly says, “Pray,” etc., because Christ openly said to His Apostles: Pray that you not enter into temptation (Lk 22:46). There were also other apparitions, about which we will say nothing at present. 11. It should not be neglected that the priest always turns around towards the people on the right side of the altar and always turns back towards the altar on the same side, as if he were saying, by this action: The right hand of the Lord has struck with power; the right hand of the Lord has exulted me; the right hand of the Lord has struck with power (Ps 117:16). Secondly, this is done to denote that in the tomb of the Lord, an Angel was seated on the right. Third, so that the priest will show through this act that he is upright and attentive in directing himself and his people to the celestial fatherland, which is signified by the right side, according to what is in Canticles: His right arm embraces me (Sg 2:6). Fourth, because turning around to greet the people, and then turning back around to say, “Let us pray [Oremus],” he exhorts himself as much as the people to pray; and prayer must be offered for eternal blessings, which are signified by the right side; thus Christ is said to be seated at the right side of the Father, and it is therefore praiseworthy that the priest turn both ways on the right side; the priest is indeed the image of Christ, who is perfect, in the greetings and prayers that he does on the right side of the altar. Nevertheless, after he says: “Pray for me my brothers [Orate pro me fratres],” he turns himself towards the left side, following what this Psalm says: I have gone around [your altar] and offered a sacrifice of jubilation (Ps 26:6); preparing himself for the immolation, he makes a type of circuit around the altar. He therefore turns himself towards the left, which is imperfect and weaker, to note the imperfection of any priest, except for Christ Himself. This is why, when saying the previous words, he implores that one who is imperfect and a sinner and lacking in the aid of others will be given the gift of prayer by others. The second reason why he turns himself to the left is so that he will signify through this act, sorrow for the Passion of Christ, which he is about to represent; sadness is rightly signified by the left, according to what the Apostle says: On

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the right and on the left; in glory and want of fame; dishonor and good reputation (2 Cor 6:7–8). These rotations of the priest ought to be done before the middle of the altar, according to this text: In the middle of the assembly he opened his mouth (Sir 15:5), etc., through which is commemorated that our Redeemer, according to Solomon, had an interior inlaid with charity, for the daughters of Jerusalem (cf. Song 3:10). And note that some, having said, “The Lord be with you,” and having turned around back towards the altar say, “Let us pray,” standing before the middle of altar, indicating by this act that the priest prays in a clearly visible and appropriate place on behalf of the people, namely, before the middle of the altar, since the people ought to pour out their prayers to God from the middle of their hearts. Others, on the other hand, stand at the right corner of the altar, where they ought to offer up their prayers, and say “Let us pray,” so as not to interpose any activity between the invitation to pray and the prayer; so that the invitation that precedes the prayer is immediately followed by that prayer, and where the attention of the people ought to be directed to the prayer.

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[15] On the Prayer or Collect

1. After the greeting is done, the prayers are added, since all of our work, which has its beginning in God, ought to come full circle and end with Him. Therefore, the Mass liturgy begins with a prayer and ends with a prayer of thanksgiving. Thus, the following things must be covered: who ought to say the prayers; how and for whom the prayers must be said; what a prayer is, and how it is said, and where, and what part [of the church] is faced when they are said; how the priest moves from one part of the altar to another; what can be called prayers, and what their origin is; how are their words to be understood; how prayers are concluded; why they are called “Collects;” what the prayers are, and how many are said, and who composed them; and how the pontiff or priest who is saying them ought to stand. 2. About the first topic it should be noted that the prayers by which the people are directly entrusted to God are only said by priests because they are mediators between the people and God; some of these prayers are said out loud, so that the priest alone, who stands in the place of the whole people, offers them to God; for instance, the prayers and the thanksgivings [on behalf of the people]. Some prayers are said privately by the priest, such as the ones that pertain directly to his office, such as consecrations and prayers of this sort that he does on behalf of the people, but not praying in the place of the people. But in all cases, he precedes them with, “The Lord be with you [Dominus vobiscum],” so that

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the mind of the people will be joined to God. And because the people have the priest as their leader for those things which pertain to God, at the end of every prayer, the people give their consent by responding: “Amen,” as shall be discussed shortly; and for that reason, every prayer is concluded out loud, even if it was said privately by the priest. 3. Fittingly, a prayer must be said with few words, not in a loquacious manner, as will soon be discussed – whence the Greek [Christians] who pray little but do so frequently – but in tears and purity of hearts; not with shrill voices, but with an attentive spirit and the compunction of tears. Thus, when we are in the sight of the Divine Majesty and the Angels, it is necessary for us to harmonize our spirit with our voice, according to what the Psalmist says: The Lord has heard the sound of my weeping (Ps 6:9), and again: My sacrifice is a contrite spirit, etc. (Ps 50:19). And the prayer must be devout, for the Creator must be beseeched with devotion for all things. When the priest is saying the prayer out loud, others must not say any other prayer, but must be attentive to that prayer and respond to it with an “Amen.” For whom we must pray will be discussed in the sixth part, under the heading, On the seating of the bishop.a What a prayer is, and at what hour, and where in the canonical hours they must be recited, and in what direction [in the church] they must be prayed will be discussed the prologue of the fifth part.b What is signified by the prayer that is said before the Epistle is discussed under the heading, On the seating of the bishop.c Fittingly, when the priest prays, he stays on the right side of the altar, according to what is in Exodus, chapter 30: Aaron shall perform the atonement at the corner of altar, and throughout your generation this atonement will be made (Ex 30:10); and in this is signified what was prophesied: God will come from the south (Hab 3:3). Christ taught the Jews, to whom He was sent by the Father, and the right side symbolizes the Jews, the left, the Gentiles, and also Rationale, 6.77.11–13. Rationale, 5.2.55 sq. c   Rationale, 4.18.1 a  

b   

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because the right designates joy, while the left, sadness. Therefore, the priest first ascends the right side of the altar, so that he can show the joy of the Nativity of the Lord; then, when he is about to recite the Epistle, he turns to face the left side so that the sorrow of the Passion is brought to mind; but then, he returns to the right side, so that he will announce the joy of the Resurrection. More is said about this under the heading, On the movement of the priest.a Whenb the Roman Pontiff is about to pray, he ascends to the seat that is behind the altar – or, if it is another bishop, to the side of the altar – and standing, he recites the Collect, which he reads from the open prayer book, and then he sits down, for just as the Evangelist testifies: Jesus came to Nazareth, where He had been brought up, and according to His custom, He entered the synagogue on the Sabbath and stood up to read. And the book of the Prophet Isaiah was handed to Him. And after He opened it, He found the place where it is written: ‘The Spirit of the Lord is upon me, because He has anointed me.’ And closing the book, He gave it back to the attendant and sat down (Lk 4:16–18; 4:20). The pontiff stays at the side of the altar until after the Offertory is said, as was discussed under the heading, How the bishop or priest and their ministers should stand.c 4. We can now see what is called a “prayer,” as well noting the origin of the prayers. And some say that “prayer [oratio]” comes from “praying [ab orando],” because it is in the act of praying a prayer that those goods, for both the body and the spirit, are requested by the people. But even though the Lord knows what we need, we must still pray, as will be discussed under the heading, On the Lord’s Prayer.d And the priest prays so that good things will be close at hand and wicked things, far away. The prayers in Apocalypse are designated by the fragrant smoke that ascends in the sight of the Lord, from the hand of an Angel (cf. Rev 8:4). Rationale, 4.23.1–2. There are substantial textual differences in the original manuscripts between the first and second redaction of this paragraph. I have followed the majority reading of the second redaction for my translation. c   Rationale, 4.11.3–7. d   Rationale, 4.47.4. a  

b  

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Christ, who was true man, who delivered Himself to the Passion on our behalf – who voiced these words: Holocausts or sin-offerings you sought not; then I said, ‘Behold I come’ (Ps 39: 7–8) – always prayed for us; who, according to the Apostle: Was heard in all things because of His reverence (Heb 5:7). 5. Let us now see how the words of prayer should be understood. In some prayer books, when it says: “May the offering of this prayer increase the glory and honor of such and such Saint,” this ought to be understood as follows – that the Saint will be glorified more and more by the faithful, and that he will also be honored on earth. Since the Saints enjoy perfect blessedness, and all of their desires are fulfilled in heaven, they do not need our prayers; indeed, he who prays for a Martyr does injury to the Martyr. Many think that it is not unbecoming to increase the glory of the Saints until the Judgment Day; therefore, at the same time, the Church can desire an increase of their glorification. The words that are added at the end of the prayer: “Through our Lord Jesus Christ,” signify what He Himself said in the Gospel: Whatever you ask the Father in my name, may He give you (Jn 15:16). The priest prayers to God the Father, so that the prayer will be fulfilled through His Son, who is our Lord and is equal with the Father. 6. This is why every prayer is regularly directed towards the Father and finished in the name of the Son; there is no other way through which the gifts of God can come to us except through Him, who is the mediator between God and man, Himself man, Jesus Christ (cf. 1 Tim 2:5); just as fire can be set to something, from the middle of an inverted glass placed over it, far away from the sun. This is taken from the Epistle to the Romans, where it says: We exult in God, through our Lord Jesus Christ (Rom 5:11); no one comes to the Father except through me (cf. Jn 14:6). And He said in another place: If you ask the Father anything in my name, He will give it to you (Jn 16:23). 7. And note that “Jesus” is a proper name, as was discussed in the prologue of the second part.a What follows: “Who lives

Rationale, 2.1.7.

a   

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and reigns with You in the unity of the Holy Spirit, God,”a can be understood as follows: “in the unity of the Holy Spirit,” that is, one with the Holy Spirit, for the Father and the Son and the Holy Spirit are one God; or “in the unity of the Holy Spirit,” that is, in the Holy Spirit, which is the oneness of the Father and the Son; a union and mutual love of each one. The previous words, “Through our Lord,” etc., can be explained as having this sense: O Father, hear this through your Son, who wishes it and can do it; who wishes because He lives; who can do it because He reigns; I say, He lives and reigns with You in the unity of the Holy Spirit; not that He lives and reigns like a tyrant, in a spirit of iniquity, but that He lives and reigns with God, in a spirit of kindness. 8. What then follows: “world without end,” can be understood as coming in a logical sequence [consecutive], or understood as a rhetorical figure [antonomasice]; in a logical sequence, such as “from generation to generation,” as if to say: through every successive age; they are called “ages [saecula]” because “they follow [secuntur],” because other ages follow those that have passed into history. It is understood also as a rhetorical figure, such as when we say “the Song of Songs,” and the sense is: before all the ages came into being, the Son lived and was in the Godhead, with the Father, in the unity of the Holy Spirit; so too, we believe that He lives coequal with the Father and the Holy Spirit in the present age and in the future, where there will be no end, where the just will remain with the holy Angels, while the wicked will be tortured with the demons. 9. Then, “Amen” follows, which is a word that shows a state of mind or consensus for what is hoped for or affirmed, as was previously noted. The people, when assenting to the words of the priest who says, “world without end,” agree that this age sequence was created by God. Thus at the end of the Psalms, where we say, “let it be done, let it be done [ fiat, fiat],” the Hebrew says, “Amen, Amen.” And Christ often said in the Gospel: Amen, Amen, that is “truly,” or “truly I say to you.” This also reflects the form of the prayer, so that what is prayed for is also hoped for; or it reflects Qui tecum vivit et regnat in unitate Spiritus Sancti Deus.

a   

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the manner in which the prayer is concluded, so that what is said in conclusion is also affirmed. For example, when the priest prays, he says: “Grant to us, we ask, O Lord, health of mind and body,”a the people hoping for this respond, “Amen,” that is, “let it be done;” and when the priest concludes with, “Who lives and reigns with You in the unity of the Holy Spirit,” the people affirming this respond, “Amen,” that is, “this is true.” “Amen” can also be translated as “truth,” just as in Apocalypse, where at the end it says “Amen” as a testimony to the faith (cf. Rev 22:20). This was discussed in the previous chapter.b 10. Concerning the composition of the Collects, it must be noted that the words are sometimes directed to the Father; sometimes, to the Son; sometimes, to the Holy Spirit; and sometimes, to the whole Trinity. If the speech is directed towards the Father alone, and has no mention of the Son or the Holy Spirit, then he says at the end: “Through our Lord Jesus Christ Your Son, who lives and reigns with You in the unity of the Holy Spirit, God, world without end,” without adding, “through the same [per eundem],” and “of the same” [eiusdem], such as in this prayer: “O God, the protector of all that trust in You.”c If there is to be a reference to the Son or the Holy Spirit, the reference to the Son comes before the final part or in the final part of the prayer. If the speech is directed to the Father, and it mentions the Son before the end, then at the end it says: “Through our same Lord,” just as in this prayer: “O God, who from the Virgin Mary;” d if the Son is mentioned at the end, the words, “Who lives with You,” are immediately added, without, “through the same [per eundem],” and “of the same” [eiusdem], such as in Collect of Saint Stephen: Da nobis quesumus Domine salute mentis et corpora. Postcommunion prayer at the Friday Mass in the second week of Lent, H 224, Deshusses 1: 291. b    Rationale, 4.14.6. c    Protector in te sperantium. Collect for the Third Sunday after Pentecost, Sp 1138, Deshusses 1: 329. d    Deus qui de beate Marie virginis. Mass of the Virgin Mary on Saturday during Advent, and for the Annunciation, H 140, Deshusses 1: 128. a   

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“Almighty and ever living God, who consecrated the first fruits of the Martyrs,”a etc; and in this one: “O God, who brought eternal salvation;” b or, “Our Lord Jesus Christ,” without the word “through [per],” as in this Collect: “O God, who makes us rejoice in yearly expectation of our redemption,”c which is said in the vigil of the Nativity of the Lord; and in this one: “Illumine, we ask, our darkness,”d which is said on Epiphany; or “Jesus Christ our Lord,” as in that prayer: “O God, who in the Resurrection,”e which is said on the third day after Easter, and in the secret [secreta] prayer: “We beseech You,” f which is said on Holy Thursday. If the prayer which is directed to the Father mentions the Holy Spirit at the end, then it will say: “Through our Lord,” but then it immediately adds: “In the unity of the same Holy Spirit,” such as in this prayer: “O God, who taught the hearts of the faithful,”g and in this one: “Let the power of the Holy Spirit come upon us.” h If mention is first made of the Holy Spirit and then afterwards, the Son, then it immediately adds at the end: “Who with you,” such as in the prayer: “May the Holy Comforter enlighten our minds,” i and in this one: “Burn me with the fire.” j When we direct our words of prayer to the Father, asking that He grant us His life-giving spirit, or something of this sort, then it says: “Through the Lord,” etc., without “through the same,” or “of the same,” such as in the prayer that is said for the blessing of a    Omnipotens sempiterne Deus qui primitias martirum. Octave of St. Stephen, H 65, Deshusses 1: 107. b    Deus qui salutis eterne. In the Octave of the Lord’s Nativity, H 82, Deshusses 1: 112. c    Deus qui nos redemptionis. Vigil of the Nativity of the Lord, H 33, Deshusses 1: 98. d    Illumina quesumus. Feast of the Epiphany, H 98, Deshusses 1: 116. e    Deus qui ad eternam. Eastertide prayers, H 443, Deshusses 1: 205; H 451, Deshusses 1: 207. f    Ipse tibi. Prayer over the gifts, Holy Thursday, H 329, Deshusses 1: 171. g    Deus qui corda fidelium. Feast of Pentecost, H 526, Deshusses 1: 227. h    Adsit nobis quesumus virtus Spiritus Sancti. Tuesday after Pentecost, H 535, Deshusses 1: 229 i    Mentes nostras quesumus Domine Paraclitus. Wednesday after Pentecost, H 538, Dehusses 1: 230. j    Ure igne. Prayer against carnal temptation, A 2294, CCSL 159C: 355.

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the ashes: “O God, who moved by our humiliation,”a etc., and also in the one that is said for the blessing of the baptismal font: “Almighty and ever living God, look,” b etc. If the speech is directed to the Son, such as in the prayer: “Awaken your power, O Lord, and come,”c etc., and similarly in other Collects for Advent, such as in this one: “O God, who was pleased to choose the Virgin,”d then at the end it says: “Who lives and reigns with God the Father, in the unity of the Holy Spirit, God,” etc. And if there is a mention of the Father, then it says: “who with the same God the Father,” etc., such as in the prayer: “O Lord Jesus Christ, Son of God.”e 11. If the speech is directed to the Holy Spirit, then according to some, it must say at the end: “Who lives and reigns with the Father and the Son, God,” etc. But even so, every prayer is directed to the Father or to the Son, and none is directed to the Holy Spirit, because the Holy Spirit is a gift, and one does not ask for a gift from a gift, but rather from the bestower of that gift. The Father and the Son are therefore petitioned in prayer, and the speech is directed to them as it would be to a donor, and not to the Holy Spirit, who is the gift, and proceeds equally from each of them. If, however, the speech is directed to the whole Trinity, then it says at the end: “Through the Lord,” without “through the same,” or “of the same,” as in this prayer from the Canon of the Mass: “Receive, O Holy Trinity,” f and in this one that is said at the end of Mass: “May the performance of my worship,”g in which is said, “Through our Lord Jesus Christ,” which follows in the prayers in a    Deus qui humiliatione. Third prayer for the blessing of ashes in the Missal of the Roman Curia (MS Avignon 100, f. 29r), cited from Les Oraisons du missel romain: Orationum textus et usus juxta fontes, n. 356, ed. Placide Bruylant (Louvain: Abbaye du Mont Cesar, 1952), vol. 2: 98. b    Omnipotens sempiterne Deus, respice. H 357, Deshusses 1: 180–181. c    Excita Domine potentiam tuam et veni. Fourth Sunday of December, H 805, Deshusses 1: 301. d    Deus qui virginalem aulam. Vigil of the Assumption, H 658, Deshusses 1: 262. e    Domine Iesu Christe Fili Dei. Prayer before the sign of peace and before communion, Ordo Missae of OrdPC, Van Dijk and Walker, 518–519; 520. f    Suscipe Sancta Trinitas. Ordo Missae of OrdPC, Van Dijk and Walker, 520. g    Placeat tibi Sancta. Ordo Missae of OrdPC, Van Dijk and Walker, 524.

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the place of : “Through our Lord,” because of its brevity. It is the same in a prayer which is directed to God the Father, where there is a reference to the Trinity, such as in the prayer: “Almighty and ever-living God, who has permitted us, Your servants;”a but still, some say, “Who lives and reigns, one God, world without end.” Others, understanding that that prayer is directed to God the Son, then say: “Who lives and reigns in the unity of the Holy Spirit, God, world without end;” and in this prayer: “O God, Creator and Redeemer of all the faithful,” b etc., since the whole Trinity is the Creator and Redeemer, even though Christ is properly called the Redeemer. It can also be said that a prayer that is directed to the Trinity is concluded without any distinction of the Persons therein, such as: “Who lives and reigns, God, world without end.” The priest who is praying directs these words to himself or to the people, saying: “May God deign to grant this,”c and this is also the conclusion for prayers of benediction.d Fittingly, in a prayer in which the speech is directed to the Head of the Church [caput Ecclesie], it seems that it ought to say: “Who lives and reigns, God,” because Christ is the Head of the Church; but it is no less true that the whole Trinity is the Head of the Church, so it should therefore say: “Through our Lord.” 12. In exorcisms, when demons are expelled, it is different, because in the blessing of the water of exorcism it says: “By Him Omnipotens sempiterne Deus qui dedisti famulis. F 1009, HBS 101: 117. Fidelium Deus omnium conditor. Mass for the Dead, Sp 1437, Deshusses 1:

a   

b   

468.

quod ipse prestare dignetur. The Latin text reads, in orationibus benedictionalibus. Durand may be referring to an actual prayer book known as a “Benedictional,” or liturgical service book that contains blessings that are reserved for a bishop. He himself composed such a book, the Liber Benedictionum Pontificalium (c. 1280–1290), as the precursor to his well known Pontificale. Its existence is attested to in references by Durand himself in his Pontifical, and it can be reconstructed from manuscripts of the Pontifical that include copies of the Benedictional as well. See Eugene Moeller, “Le Liber benedictionum pontificalium de Guillaume Durand, Évêque de Mende (composé entre 1280 et 1290),” Questions liturgiques et paroissiales 49 (1968): 12–42; 115–136. See also Moeller’s reconstruction of these prayers in Corpus benedictionum pontificalium, CCSL 162, 162A, 162B, 162C, ed. E. Moeller (1971–1979). c 

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Who will come to judge the living and the dead and the world by fire.”a Similarly, in the prayers for catechumens it says: “Who will come,” etc., for as soon as the Devil hears that Christ will come to judge the world through fire, he flees, fearing the judgment of fire, because he knows that after the Day of Judgment, he will be punished in an eternal fire. For the same reason, Master Gilbert [of Tournai]b said that the prayers in the liturgies for the dead ought to be concluded in a similar manner; still, the common practice of the Church is to say: “Through our Lord,” etc., but in that prayer: “O God, Creator and Redeemer of all the dead,”c it ought to say: “who lives and reigns,” as was previously noted. And notice that the prayers at Lauds, the Mass and Vespers are sung in the same tone as a solemnity, since those liturgical hours are celebrated by the Church with more solemnity and celebration; at other hours and in other offices, a less solemn tone is used, both because those prayers are said with less solemnity and because those hours signify something different. All of these prayers – except for the prayers of exorcism – are preceded by: “Let us pray [Oremus],” but not always with: “The Lord be with you [Dominus vobiscum],” as was noted in the previous chapter. 13. What comes next is to see why the prayers that are said at the beginning of the Mass are called “Collects.” Some say that it is because the priest, who has been given the charge of serving as the people’s legate before God, in all his petitions, gathers them together as one [in unum colligit], and concludes his prayers as one prayer that will be offered to the Lord. But the more proper explanation is that they are called “Collects” because they are said over the people that are gathered together [super populum colleca    Per eum qui venturus est iudicare vivos et mortuos et seculum per ignem. Exorcism of the salt (for blessing of holy water), Sp 1451, Deshusses 1: 472–473. b    Durand makes a reference to Gilbert of Tournai (d. 1284), whose short treatise on the rites of the Church he used in several places in the Rationale. In this case he is mistaken since there is no corresponding reference in Gilbert’s text. Guiberti de Tornaco Ordinis Minorum Tractatus de Officio Episcopi et Ecclesiae caeremoniis, Maxima Bibilotheca Veterum Patrum vol. 25 (Lyon: Anisonnios, 1677): 401–420. c    Fidelium Deus conditor. Mass for the Dead, Sp 1437, Deshusses 1: 468.

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tum]; think, for example, of processions, or when the people are gathered together to do a stational liturgy,a processing from one church to the next. In the City [of Rome] every church has another church nearby in which the people are gathered on a stational day, and there a Collect is said over the people, and then they all go together towards the church where the stational liturgy is. Thus, in the Council of Agdeb it says that after a Collect prayer, the people are dismissed by the bishop with a benediction at Vespers; and the name “Collect” comes from Leviticus (cf. Lev 23:26) where the Feast of Tabernacles, which is the last of the feasts of the Old Law, is called a “collect [collecta],”c because it was done during the gathering [collectio] of fruits; and it prefigured the future gathering [collectionem] of our own works, when it could be said: Behold the man and all of his works that accompany him. 14. The authors of these prayers varied, and their number and variety grew to such an extent that the eighth African Council decreedd that no supplications, prayers, Masses, Prefaces, commendations or laying on of hands could be done without being first approved by a council. And Pope Gelasiuse is said to have arranged the prayers that he and others composed. Blessed Gregory,f for his part, removed those that seemed excessive or incongruous, and Durand says in Latin, dum colligitur populos ad stationem faciendam. To “do a station,” refers to the early Christian practice of regularly rotating the locus of worship across different “stations” or places of worship (e.g., the various basilicas or churches of the city of Rome). For the stational system of worship, see Cyrille Vogel, Medieval Liturgy: An Introduction to the Sources, trans. and rev. William G. Storey and Niels K. Rasmussen (Washington, D.C.: The Pastoral Press, 1986), 122. b   De cons. D.5 c.13, Friedberg 1: 1415. c   The Vulgate text of Leviticus 23:36 reads: “est enim coetus atque collectae omne opus servile non facietis in eo.” d   Bernold of Constance, Micrologus, c. 5, PL 151: 980D. Durand’s reference is to the well known canonist, Bernold, who culled the material for this canon from the fifth century Councils of Carthage and Mileve. The definitive analysis of Bernold’s formal and material sources can be found in Daniel S. Taylor, “Bernold of Constance, Canonist and Liturgist of the Gregorian Reform: An Analysis of the Sources in the Micrologus de Ecclesiasticis Observationibus” (Ph.D. Thesis, University of Toronto, 1995), 63–67. e   Liber Pont., c. 51, Duchesne 1: 225. f    Cf. Gregory the Great, Registrum Epist., 9.26, CCSL 140A: 586–587. a   

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put everything back together in a rational order, but not before adding many other suitable prayers that were necessary. 15. But with some, the mode and number of prayers is excessive, so that they multiply the prayers to such an extent that it produces weariness and disgust in those hearing them, as if God, like a man, could be forced to bow by a multiplication of words, as previously noted; but Isaiah contradicts them when he says: When you pray more, I will not listen (Isa 1:15); and in the Gospel, the Lord says: When you pray, do not multiply the words as the Gentiles do; they think that in saying a great deal, they will be heard (Mt 6:7). Thus, when the Apostles said to Him: Lord, teach us to pray (Lk 11:1), He taught them a brief prayer, the “Our Father” (cf. Mt 6:9–13). Following this form of prayer, priests celebrating Mass are not to exceed a sevenfold number of prayers; for Christ understood that all things necessary for both the body and the soul are contained in the seven petitions, which will be discussed under each heading. But since “God delights in an uneven number,”a some observe the practice of saying an uneven number of prayers at Mass, or some, just one, since only one Epistle and one Gospel are read, and this is their ordinary number – or three, or five, or seven. Only one is said to signify the unity of the faith, or the sacrament of unity; three, to signify the mystery of the Trinity, and because during His Passion Christ said this prayer three times: Father, if it is possible, let this cup pass away from me (Mt 26:39); five, to signify the five wounds of Christ, or the five parts of Christ’s Passion; seven, to signify the sevenfold grace or the seven gifts of the Holy Spirit. For God detests division and discord; thus, when He blessed the works of each day of creation, we do not read that He blessed the works of the second day (cf. Gen 1:6–7), since the number “two” is the first number to depart from the unity of “one,” and from it, all other divisible numbers have their origin, and an uneven number is pure. a    Virgil, Eclogae, 8.75, ed. F. Hirtzel (Oxford: Oxford University Press, 1959). Durand is not quoting Virgil directly but as he found him in Innocent III’s commentary on the Mass. See De miss. mysteriis, 2.27, PL 217: 841B–D – 2.15, ed. Wright, 123–124.

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16. And note that on high feast days, only one prayer is said, unless, by chance, another feast occurs on the same day. It must also be known that just as many prayers, as precede the Epistle at the beginning of the Mass (not more and not less) done in the same order, ought to be said in the Secret [secreta] and in the Postcommunion prayer; for the end must be in harmony with the beginning, and the Postcommunion Collect [collecte] and the Secret [secretella]a which preceded it. We must also be careful, if a Collect for the dead is mixed into a Mass said for the living, that it not be said at the end, but at the next-to-the-last or thirdfrom-the-last point, because the end ought to turn back around to the beginning. A commemoration of the dead must always be done – as will be discussed under the heading, On the tenth part of the Secret, under the words, “Remember, O Lord,” etc.b – because they need the help of the living and the Saints, in whose honor the Mass is celebrated, who live in glory. But a Collect for the living should never be mixed into a Mass for the dead – just as those who say this Communion prayer that was composed by Augustine: “Almighty and ever-living God, who has dominion over the living and the dead”c – to note that the dead cannot aid the living in this life, nor can they implore those who enjoy eternal life, but they can themselves be aided by either one. In a Mass for the Dead, as some say, the next to last Collect can be for the Saints, or for the dead.d

a   Durand uses the term “little Secret” [secretella] to distinguish this prayer from the major Secret with the Canon of the Mass. b    Rationale, 4.45.1. c    Omnipotens sempiterne Deus qui vivorum. Mass for the living and the dead, F 2591, HBS 101: 320. There is no evidence to support his reference to St. Augustine’s authorship of this prayer. d    The Latin text (p. 317) reads: “In missa tamen pro defunctis potest, ut quidam dicunt, esse penultima collecta de sanctis et e converso.” What is not clear is what Durand means precisely by “e converso” – does he mean the dead or the living?

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Pope Innocent I composed four Collects for the month of September.a Pope Innocent III composed this one: “Defend us, O Lord, we beseech You, from all dangers of mind and body,” b etc. 17. In the Lateran basilica, the Collect prayer is never said, but at Mass and at all of the liturgical hours, the Lord’s Prayer, which was the first prayer of the New Testament, is recited out loud in the place of this prayer; this was what used to be done in the early Church. 18. Fittingly, when the pontiff or priest, when he begins to pray or when he is praying, raises his hands and extends them; thus we read: Strengthen the hands that are feeble; make firm the knees that are weak (Isa 35:3). And with the Roman Pontiff, as is the case with other bishops in many churches, the ministers standing around him support his elevated hands;c and this elevation of hands has its origins in the Old Law, for we read in Exodus chapter 17, that when Israel fought against Amalek in the desert, Moses climbed on top of a hill: As long as Moses kept his hands raised up, Israel would win, but when he let his hands rest, Amalek prevailed against the people of Israel; Aaron and Hur supported his hands, one on one side, one on the other (Ex 17: 10–12). We also read in 3 Kings, chapter 8 (cf. 1 Chr 8:22), that Solomon stood before the altar of the Lord, in the sight of the assembly of Israel, and raised his hands toward heaven as he prayed for his people; and in the Book of Genesis: I raise my hand to the Lord God Most High (Gen 14:22).

Cf. Liber Pont. c. 42, Duchesne 1: 220–222. A cunctis nos quesumus Domine, mentis et corporis defende. Collect that implores the Saints for aid, cited from Les Oraisons du missel romain: Orationum textus et usus juxta fontes, n. 1, ed. Placide Bruylant (Louvain: Abbaye du Mont Cesar, 1952), vol. 2: 9. c    Durand’s reference is to the Byzantine imperial practice of sustentatio, the ritual “supporting” or “assisting” of the emperor which was eventually adopted by the papal court. Two clerics would ritually support or hold the arms of the pope as he processed to perform his liturgical functions in a pontifical high Mass. See Joseph A. Jugmann, The Mass of the Roman Rite: Its Origins and Development, trans. Francis A. Brunner (Westminster, MD: Christian Classics, 1951–1955; reprint, 1986), 2: 68–69. a   

b   

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This elevation of hands is also a representation of Christ having His hands raised as He ascended into heaven (cf. Lk 24:51); or, the priest elevates his hands in the manner of the Savior hanging from the cross; thus the text: The raising of my hands is the evening sacrifice (Ps 140:2). The extension of the hands might also be done in imitation of Christ, who prayed for those persecuting Him when He spread His arms on the cross, saying: Father, forgive them, for they do not know what they are doing (Lk 23:34); on a moral level, this teaches us that Christ was always prepared to receive those who are penitent, according to what He Himself had promised: All who come to me, I will not cast out (Jn 6:37). But some faithless hereticsa deride the elevation of hands in this fashion, following what Isaiah says: When you extend your hands, I turn my eyes from you (Isa 1:15).

Although Durand does not precisely name what group of “heretics” he has in mind, it is undoubtedly the Arnaldists, whom he castigates by name in other portions of his treatise. They were followers of Arnold of Brescia (c. 1100–1154), who was condemned as a heretic by the Council of Sens (1141). Arnold was eventually hanged for his participation in the uprising of the Roman republic (1154); his followers were condemned by the Council of Verona (1184). a  

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[16] On the Epistle

1. After the Collect prayer is finished, the Epistle is read, which signifies the teaching of the Apostles. It is quite appropriate that the Epistle is preceded by that prayer, because as we read, in Luke chapter 10: Pray that the Lord of the harvest will send laborers into His harvest (Lk 10:2). Fittingly “epistle [epistola]” which is Greek, and in Latin means, “to put in afterwards [supermissio],” or “a payment in addition [supererogatio],” comes from epi, which is “on top [supra],” and stolon, which is “dispatch [missio].”a For the Epistle was sent in addition to the Law of Moses by the Apostles; in addition to the Psalms and the Prophets; in addition to the Gospel, just as the Prophets came in addition to the Law.b And thus, when letters are sent from one person to another, they are called “epistles,” that is, “sent afterwards;” as if to indicate what is sent in addition to or besides what a messenger says with his own voice, just as the Apostle, in addition to what he had said to the Ephesians, Corinthians and others, used to send them Epistles. Durand, who had no real knowledge of the Greek language, derived these odd etymologies from Innocent III’s De miss. mysteriis, 2.29, PL 217: 816D–817A – 2.17, ed. Wright, 128–129. b    Durand’s presentation of the structure of the New Testament is obviously a reflection of the medieval understanding of how the canon of Scripture was formed. He obviously did not know that St. Paul’s Epistles were written before the Canonical Gospels. a  

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2. According to [William] of Auxerre,a the Epistle must be read on the right side of the church, because Christ first came to the Jews, who are understood to have been to His right; but it is nonetheless better to read it in the middle of the church, to symbolize that John [the Baptist] stood in the middle between the Apostles and the Prophets, as will later be discussed. The Epistle is read in a lower place, while the Gospel is read in a higher place, covered with a cloth, which will be discussed under the heading, On the Gospel.b 3. The Epistle comes before the Gospel, for the Epistle designates the duty performed by John [the Baptist], who went before the face of the Lord to prepare His ways (cf. Lk 1:76), before the appearance of Christ, just as he himself testifies: I am the voice of one crying in the desert: prepare the way of the Lord (Jn 1:23; Mt 3:3). It is as if John was a subdeacon for Christ and the attendant [subminister] of Him who said: I did not come to be ministered to but to minister (Mt 20:28). It follows that just as the preaching of John preceded the preaching of Christ, so too the Epistle precedes the Gospel. The Epistle also serves as an image of the Law and the Prophets, which preceded the first coming of Christ, just as it precedes the reading of the Gospel. The Law preceded the Gospel, just as a shadow advances before the light; just as fear precedes charity, and a beginning, the completion of something. 4. Fittingly, when the subdeacon is about to read the Epistle, he is accompanied by only one acolyte, because few followed the preaching of John [the Baptist], for the Law led no one to perfection; but when the deacon is about to read the Gospel, he is accompanied by the subdeacon, acolytes, and others, because many receive the preaching of the Gospel, which creates perfection. It a    For some odd reason, Durand refers to William of Auxerre on three separate occasions in Book 4 of the Rationale as “Peter of Auxerre” (4.16.2; 4.20.4; 4.33.9). In his fourth direct reference to him (4.51.2) he correctly calls him “William.” My own work in preparing the apparatus of sources for the Latin critical edition shows conclusively that Durand copied William of Auxerre’s Summa de officiis ecclesiasticis (c. 1218–1228) verbatim in various parts of the Rationale. I used a good fourteenth century manuscript of his yet unpublished treatise, Douai: Bibilothèque municipale n. 65. See CCCM 140 B: 225–256. b   Rationale, 4.24.17–18.

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can also be said that the procession of the subdeacons and deacons for the reading signifies the two revelations of Christ in His first and second coming; the first of these had only one precursor, namely, John [the Baptist], which is signified by the one preceding the subdeacon. The second had two precursors, namely, Enoch and Elijah,a who are symbolized by two or more ministers who precede the deacon. 5. The face of the one reading the Epistle must be directed toward the altar, which signifies Christ, because the preaching of John led him and others to Christ, from whose face judgment and fairness go forth. The one who precedes the subdeacon who is going to read does not turn his face toward the lector, because John directed those who listened to him not towards himself but towards Christ. But those who precede the deacon who is going to read look toward the Gospel book and the face of the one proclaiming from it; first, so that in looking at each other, they denote the love and charity of Christ, which is preached in the Gospel; second, to show that they themselves are testimony for the teachings of the Gospel, just as we read in Isaiah: You are my witnesses, says the Lord (Isa 43:10). Given that John was the pathway between those who came before and those who followed, the midpoint between the Apostles and the Prophets – for the Law and the Prophets led up to him and then through him, the kingdom of God is proclaimed (cf. Lk 16:16) – the Epistle is never just read from the Prophets or the Apostles, but it is sometimes taken from the Old Testament, sometimes from the New. John, whose voice the Epistle represents, prophesied the coming of Christ along with the ancients, saying: After me comes one who was before me (Jn 1:30), and he showed Christ’s presence among his contemporaries, saying: Behold the lamb of God; behold the one who takes away the sins of the world (Jn 1:29). Sometimes the Epistle is taken from the Apostles, and since their teaching does not precede the Gospel, it nonetheDurand’s obscure reference requires some explanation. In Gen 5:24, there is a reference to Enoch being lifted into the heavens by God, without first dying. In 2 Kings 4:11, Elijah was also lifted up to heaven in a whirlwind before dying. a 

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less refers to the active life,a just as do the Law and the Prophets; sometimes, the Epistle is from the Old Testament, but this is nevertheless rare, because the veil of the Temple was torn in half (Mt 27:51; Mk 15:38; Lk 23:45), and a veil should not be placed before our eyes. Still, the Epistle is never read from the five books of Moses, because in them, temporal blessings were promised; for this reason, readings that are taken from those books are concluded in a heavy intonation [gravem accentum], as will now be discussed. 6. We should reflect on the fact that when the Lesson or the Epistle is taken from books of Moses or Solomon, their names are left unsaid, as will be discussed in the prologue of the sixth part.b Next, in Epistles that are taken from the Prophets, or the Acts of the Apostles, or from the Apocalypse, this prayer is placed in front of the reading: “In those days [In diebus illis],” and at the end: “Thus said the Lord Omnipotent [ait Dominus omnipotens],” expressions that are often found in those books. For the same reason, the Epistles of James and Peter begin with “Dearest [Karissimi],” and in the Epistles of Paul, the beginning is: “Brothers [Fratres],” and the end: “In Jesus Christ our Lord [In Christo Iesu Domino nostro].” But in the Epistle to the Hebrews some say that “Brothers” should not be added, because the Apostle was wary of the Hebrews, but it is better to add the term, because there were, in fact, good men among them, and the Apostle himself, in some places in his Epistle called them “brothers.” It is for the same reason that we say at the beginning of the Gospel: “At that time [In illo tempore].” Still, no Epistle, properly speaking, comes from the Old Testament, but these readings are called “Lessons [lectiones].” Moreover, with the Epistles that are read from the Apocalypse, we say: “A reading from Blessed John the Apostle;” still, in some churches, they do not pronounce the word “Blessed.” It is certain that Blessed John was especially loved Durand makes a distinction, as medieval clergy did, between the “active life” of the diocesan clergy and mendicant orders that were engaged in preaching and pastoral care, and the “contemplative life” of the monastic orders that were cloistered. The reference to the “active life” can also be taken to mean the “good works” prescribed by Christ in the Gospels. b    Rationale, 6.1.28. a   

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by Christ among all the Apostles, and that the love of God makes us blessed, for: Blessed is the man you have chosen and lifted up (Ps 64:5). When reflecting upon this point, it seems superfluous to designate him by the title “Blessed,” as with the other Saints, and in a manner of speaking, to add a few flames to the sunlight, since he himself, as it were, manifested that title in his having been chosen among the others, and through the effects of his being “Blessed”: namely, having the love of God. 7. To continue, no one should solemnly read the Epistle in church unless he is a subdeacon; if by chance, a subdeacon is not able to, then it is read by a deacon, as was discussed in the second part under the heading, On the subdeacon,a and On the deacon,b or it can be read by a priest. It is better that the priest reads it, even if he is singing the Mass, than to have it read by an acolyte or someone in minor orders. On this topic it should be noted that the instruction of the people is done through the Word of God, which comes to the people from God through His ministers; and therefore, those things which pertain to the instruction of the people are said not by the priest but by the ministers. 8. The ministry of the Word of God is threefold. First, it is a ministry of authority, which corresponds with Christ, who is called a “minister” in Romans, chapter 15 (cf. Rom 15: 8), for He was teaching as one with authority (cf. Mt 7:29). Second, it is plainly a ministry of truth, which corresponds to the preachers of the New Testament, about whom is said in 2 Corinthians, chapter 3: He who made us fit ministers, etc. (2 Cor 3:6). Third, it is a figurative ministry which corresponds to the preachers of the Old Testament; therefore, the deacon declares the doctrine of Christ, while the doctrine of the preachers of the Old Testament is declared by the subdeacons. But this is not to say that sometimes the deacons cannot read, in place of the Epistle, something from the Old Testament, because the preachers of the New Testament also preached the Old.

Rationale, 2.8.4. Rationale, 2.9.10.

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Besides, the doctrine of the preachers of the Old Testament is not always read, but it is read on those days where there is especially a connection between the Old and New Testament, such as during the fasts of the Ember Days,a or when things are celebrated that were prefigured in the Old Law, such as the Passion, the Nativity, the Baptism of the Lord or things of this sort; and because the doctrine of each Testament – of those who came before and those who followed – systematically points to Christ, the doctrine of Christ [the Gospel] is put off until these other readings, as if to show that He is the end point. 9. When the Epistle is read we do not genuflect since it pertains to the New Testament; on the contrary, we are seated, because this doctrine must be heard in silence and in a state of rest. The custom of sitting is taken from the Old Testament, as we read in Esdras (cf. 1 Esdr 10:4–20). Nevertheless, soldiers have the custom of standing when the Epistles of Paul are read, in honor of the one who was a soldier (cf. 2 Tim 2:3), and thus, as a sign of his service as a soldier, he is depicted with a sword in hand; or because he himself called his preaching “the Gospel” (cf. Rom 1:9; 2:16). And it must be known that an Epistle of Paul is never read during Lent, unless it is Holy Thursday, which belongs to the New Covenant. 10. It is not entirely certain how the readings from the Apostles and the Gospels that must be read before the sacrifice of the Mass were originally established; it is nevertheless believed that they were done by the first successors of the Apostles, since they were commanded to celebrate that very sacrifice in those texts. 11. It should also be asked why we finish the readings from the Prophets with an inflected lower voice [voce inferius deflexa], but the Gospel or the Epistle with a higher voice. I respond: the Prophets who come from the Old Testament are understood to represent the synagogue, which is tottering and falls; therefore, the readings from the Prophets are finished with a diminishing voice, as if they are falling; this is also the reason why the synagogue is depicted a    A reference to the Ember Days, or days of fasting. They were prescribed as fasts at the beginning of each of the four seasons (literally, Quatuor tempora) of the calendrical year. They were universally prescribed and arranged by Pope Gregory VII (r. 1073–1085).

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as a broken battle standard. But the Church militant, which is exalted, is represented by the Gospel and the Epistle, and therefore, their reading is finished with an exalted voice. Besides, in the Old Testament, temporal and perishable things were promised, on account of which these readings are completed with a lower voice [in gravem accentum]. In the New Testament, spiritual and eternal things were promised, which is symbolized by the elevation of the voice when they finish. Still, some readings taken from the Old Testament, which are often read at the Mass liturgy in the place of the Epistles, are finished in an elevated voice, in the tone of an Epistle. Since these come in the place of the Epistle, both in name and in form they rightly should imitate the Epistles.

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[17] On the Reverence Given After the Reading of the Epistle

1. After the reading of the Epistle, the subdeacon approaches the priest with the acolyte, bringing to mind that when John had heard of the works of Christ in prison, he sent two of his own disciples, who, not believing that Christ was the Messiah, questioned Him: Are you the one who is to come, or shall we look for another? And Jesus answering them said: Go and report to John what you have seen and heard: the blind see, etc. (Mt 11:2–5), as will be discussed in the sixth part, under the heading, On the third Sunday of Advent.a Having seen those miracles, these disciples truly understood Him to be the One about whom their master had prophesied: He who comes after me was made before me, the strap of whose sandal I am not worthy to loosen (Jn 1:27); therefore, the subdeacon bends down to the feet of the Roman Pontiff and kisses his shoe. 2. Moreover, because the right hand of the Lord has struck with power (cf. Ps 117:16), in some churches, the subdeacon kisses the right hand of the priest. And to this end, with the Epistle having been read, the subdeacon presents the closed book to the bishop, and the bishop places his right hand on it, which the subdeacon then kisses; for clearly, the bishop represents Christ, to whom the closed book is presented, to denote that only Christ can open the book and break its seals (cf. Rev 5:2), in which book Rationale, 6.5.2.

a  

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Christ Himself and His mysteries were enclosed, until it began to be opened by Christ through the preaching of the Gospel. Christ fulfilled the Law, in which He was enclosed, in His works, for He did not come to abolish the Law but to perfect it (cf. Mt 5:17); this is signified by the placing of the hand on top of the book. This placement of the hand also signifies the desire and the promise of believing and completing in works the things that have been read. No one receives the blessing promised in the Law unless their work is completed with love – which is designated by the kiss – works which they tell others to do (cf. Mt 23:3); for that reason, the subdeacon, who is about to accept a blessing from the hand of the bishop, kisses it. 3. To continue, since the pontiff, as previously noted, represents Christ, the subdeacon and the others should humbly submit their actions to him, and they should ask of him the favor of his blessing; thus, in the Gospel: When you have done everything well, say: We are unprofitable servants, we who have done what it was our duty to do (Lk 17:10). And following this, the bishop or the priest blesses the subdeacon, for Christ commended to John: What did you go out into the desert to see? (Lk 11:7) A prophet? I tell you more than a prophet (Lk 11:9). Amen, I tell you among those born of women, etc. (Lk 11:11). Therefore, after the end of the prayer, the subdeacon – and the deacon before the beginning of the reading – approaches the priest and shows him reverence, because the Law found its end point in Christ, but the Gospel marks its beginning from Him; for the Law and the Prophets go up to John, while the Gospel of Christ and the Epistles come after John. In a Mass for the Dead, after having read the Epistle, the subdeacon does not come to kiss a hand, because the reason given above no longer applies in this case, because in that Mass, certain solemn gestures are removed.

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[18] On the Seating of the Bishop or the Priest and the Ministers

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1. When the prayer has finished, the bishop or priest sits down. And it should be noted that during the Office of the Mass,a the celebrant sits three times: namely, when the Epistle is read – which is discussed under the heading, On the movement of the priest b – and when the Responsory or the Alleluia are sung, signifying the three days during which the Lord sat in the Temple in Jerusalem, in the midst of the teachers, listening to them and questioning them (cf. Lk 2:46). Moreover, when he is seated, he remains facing the people, so that he may show the power given to him by God, that he can observe and have oversight over those who humbly stand in the church, or those who are filled with pride; for their souls are entrusted to him, and he will have to render account to God for them. He is seated in a prominent place, so that just as the vinedresser cares for his vineyard, he cares for his people; for the Lord, seated in the highest heavens, guards His city (cf. Ps 126:1). Besides, the prayer and those things which are said before the priest is seated, especially signify that moment when Christ, about to ascend into heaven, blessed His Apostles. Sitting down a    Durand’s term is officium Misse, or “Office of the Mass,” for the technical sense of a formal Eucharistic liturgy; “Mass liturgy” is the more common term in modern American English. b   Rationale, 4.23.1.

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after the prayer signifies the seating of Christ at the right hand of the Father after His Ascension, for the seat naturally goes to the victor. Thus, the seating of the priest designates the victory of Christ, as well be discussed under the heading, On the movement of the priest.a 2. The seating of the ministers signifies the seating of those to whom is said: You shall also sit on the twelve thrones, judging the twelve tribes of Israel (Mt 19:28): namely, those who now reign in heaven; those who labor in the choir signify those who are as yet pilgrims in this world. Thus, the lectors and singers rising to perform their office do the business of God, about whom is said: Trade until I come (Lk 19:13).b Some ministers sit with the bishop, through whom is understood that the members of Christ at last have repose in peace, about which the Apostle says: He seated us together in heaven, in Christ (Eph 2:6), or else those who judge the twelve tribes of Israel; others remain standing, through whom is understood those members of Christ who continue with the struggle in this world. When the pontiff is seated, in some churches, the candelabra are moved from their places and gathered together to form one line, from the first one right up to the altar, to note that we have all received something from the fullness of Christ, in the unity of spirit, but with a variety of gifts (cf. Jn 1:16–17); there are differences in gifts, but the same Spirit (cf. 1 Cor 12:4). The Spirit proceeds from the first candle-stick or candelabrum, that is, from Christ, coming right up to the altar, that is, the hearts of the elect, and gives by turns, different gifts of grace to the members. And remember that the acolytes place the candelabra on the ground, since, after completing the office of preaching, with humility, they acknowledge that they are dust and ashes, just as Abraham said: I have spoken to the Lord even though I am dust and ashes (Gen 18:27). Rationale, 4.23.1. The word play of the original Latin is lost in translation: “Unde lectores et cantores ad officium surgentes negotium Dei agunt, quibus dicitur: Negotiamini dum venio.” a  

b   

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3. In the Roman Ordinala we read that the pontiff should not be seated until the “Amen” is said after the first prayer. He also should not be seated until the reading, because the preceding part of the liturgy is allotted to the joy of the first coming of Christ and His works. The bishop signifies Christ’s coming and work, while the others represent those who came before or after Him.

Ordo 5.24, OR 2: 213; Ordo 6.25, OR 2: 245; PRG 92.24, Vogel-Elze 1: 323.

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[19] On the Gradual or Responsory

1. After the Epistle, the Gradual or Responsory is sung, which pertains to the works of the active life,a so that it might be noted that we respond in our works to those things that we heard in the reading, namely, in the preaching. And again, because John [the Baptist] used to preach penitence, saying: Repent, for the kingdom of heaven is at hand (Mt 3:2), and next: Bring forth fruit befitting repentance (Mt 3:8), after the Epistle, the Gradual properly follows, since it implies the lamentation of penitence, which is why, during the days of Pentecost, it is removed from the liturgy, as already discussed. Third, the Gradual is sung after the Epistle because after the preaching of John, the disciples followed Christ, just as John the Evangelist describes: John was standing there, and two of his disciples. And looking upon Jesus as He walked by, he said: Behold the lamb of God, and the two disciples heard him speak and they followed Jesus (Jn 1:35–36). For that reason, the chant accompanies the Epistle, because the preaching of the preachers is followed by the joy of the Church in its praise of God and the proclamation of the conversion of those who believe. The Gradual symbolizes the conversion of the Jews; the verse, the conversion of the Gentiles; the Alleluia, the rea    Durand makes a distinction, as medieval clergy did, between the “active life” of the diocesan clergy and mendicant orders that were engaged in preaching and pastoral care, and the “contemplative life” of the monastic orders that were cloistered. The reference to the “active life” can also be taken to mean the “good works” prescribed by Christ in the Gospels.

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joicing in the faith of either people; in the Sequence, a song of victory. Other reasons are set forth under the heading, On the Tract.a 2. Nevertheless, in some churches the Gradual is sung before the Epistle to note that the preacher must first teach in works, and afterwards, in words. 3. The word “Gradual [graduale vel gradale]” comes from “steps [a gradibus],” b namely, the steps of humility, signifying our ascent from virtue to virtue, just as the sons of Israel processed from one station to another, so that at last, the God of all gods could be seen in Zion, and thus in Deuteronomy it says: Our land is a land of hills (cf. Deut 11:11). This land is the Heavenly Jerusalem which is beheld in heavenly thoughts. The Gradual corresponds to the one who does not yet ascend from virtue to virtue, but is situated in the valley of tears, but who nevertheless has disposed his heart towards making the ascent (cf. Ps 83:6–7). 4. There are those who more properly perform the Gradual without a festive mood or melody,c but sing it simply and more as a lamentation, as if it is a grave or fierce chant [cantum gravem et asperum]. Nevertheless, the Responsory, in which the preaching of the New Testament is symbolized, is sung with a more elevated deliveryd than the Epistle, which signifies the preaching of the Old Testament; thus, if by chance someone has the ears of his heart blocked and is not aroused by the weighty admonition of the Old Testament, he will at least be softened by the lofty singing of the New. But even so, the lector or the cantor, when they are about to fulfill their office, ascend a step, because the teacher must stand above the crowd Rationale, 4.21.2–3. I have translated gradus as “step,” since in the context of an exposition of the liturgy, this makes the most sense. It also brings to mind the Fifteen Gradual Psalms: 119–133 (Vulgate numbering), or 120–133 (Hebrew numbering). Biblical scholars note that these “Psalms of ascent” may have originally been part of a pilgrimage ritual to Jerusalem among the ancient Israelites. They came to be known in the medieval Church as the Fifteen Gradual Psalms, from the Latin term for them as “songs of the steps,” canticum graduum. c    In Latin Durand says, “non festivis aut modulatis vocibus efferent.” In this case, from a musicological perspective, “mood” is probably a better translation for the Latin term vox (here in the ablative plural case as vocibus) than “voice.” d   The Latin reads, altius lectione; it is not clear if he means a “higher” hence “louder” sounding voice or a higher musical pitch. a  

b  

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with the perfection of his life. And it can also be said that with the Epistle, we understand the preaching of John; with the Gradual, the preaching of the Apostles; with the Alleluia, devotion and joy. To continue, in the reading, the Old Testament is understood; in the chant, the New Testament. Just as the chant is sweeter than the reading, so too is the New Testament sweeter than the Old. 5. The second reason for calling it the “Gradual” comes from the steps of the altar [a gradibus altaris], because on feast days, the Gradual and the Alleluia are sung on its steps, to note the previously stated steps of virtue. On ordinary days it is sung in the middle of the choir, in front of the steps of the altar, to signify that we must establish those steps of virtue in our heart, which is in the middle of the body. Third, the Gradual is so named because the Apostles walked behind [gradiebantur] the Lord, as will shortly be discussed. 6. The Responsory is so named because it must correspond to the Introit verse or the Epistle, so that if the Epistle embodies joy, so too does the Responsory; if it is sorrowful, so too is the Responsory, so that we cannot be reproached with what the Lord says: We piped a tune for you and you did not dance; we have sung dirges and you did not weep (Lk 7:32); and thus, the Apostle: Rejoice with those who rejoice; weep with those who weep (Rom 12:15). It is also called a “Responsory” because it is sung antiphonally in the choir by those performing it,a and this signifies the active life in which the Saints exhort each other so that they will arrive at eternal life. The Responsory can also refer to the “response” of the Apostles, who, when Christ called them and said: Come and follow Me (Mt 4:19), they did not respond so much with words as with works; leaving everything behind, they followed Him (cf. Mt 4:20), and walked behind [gradiebantur] the Lord, as disciples after their master. This is discussed in the Prologue of the fifth part.b For a precise reconstruction of how the Gradual or Responsory were performed, see Richard L. Crocker, An Introduction to Gregorian Chant (New Haven and London: Yale University Press, 2000), 115–116, who notes: “A cantor ascends half way up the steps (gradus) of the pulpit to sing. The choir sings the first part, the respond, in elaborate Gregorian style, and the cantor sings a verse in even more elaborate style, with at least one melisma; the choir repeats the respond.” b    Rationale, 5.2.53. a   

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7. The Gradual or Responsorya also signify those who are laboring in this life, and therefore they are not said during the octaves of Easter and Pentecost, which are designated as octaves of our resurrection, when we will be exempt from all labor: God will wipe away every tear from the eyes of His Saintsb (Rev 7:17). Consequently, we sow in the Gradual while we reap in the Alleluia. The “Responsory verse [versus responsorii]” is so named since there is in it, a “turning back [reversio]” to the Responsory itself, as will be discussed under the heading, On the Alleluia.c Again, the Gradual signifies good works and the present life in which we are sowing, wandering far from the Lord; the verse designates the aid He provides. 8. The verse is sung after the Gradual since we need aid as long as we are detained in this prison. The Gradual is begun with a plain incipit,d so that the verse will not rise too much; the beginning designates those who are fearful of entering religious life on account of its austerity; the rising of the verse designates those who are fasting, praying, and doing other good works, ascending, not fearing their flesh, which they mortify, as much as its vices and concupiscence. For that reason, sometimes only one cantor sings the verse, to admonish whoever hears it to reflect on his own fragility. And whenever, as with the Gradual which is done with fear, the verse is not begun in a high pitche – in which is signified those who, reflecting on their own fragility, whatever they do, they do more humbly – nevertheless, at the end of the verse the voice rises confidently, in which is signified that those who have trusted in the mercy of God, confidently press forward with all of their actions.

There are significant textual variations in the original Latin manuscripts for this paragraph. I have followed the majority reading of the manuscripts of the second redaction. b   Durand has altered the text of Rev 7:17, substituting “sanctorum” for “eorum.” c   Rationale, 4.20.7. d    The Latin text reads: “Graduale plane incipitur.” The phrase is cryptic and literally means, “The Graduale is begun plainly.” What Durand may actually mean is that the Gradual’s incipit (or beginning line) is sung in low enough pitch that the verse does not rise “too high” for it to be easily sung by the choir. e   The Latin text reads: versus alte non incohetur. See p. 72, n. d. a  

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9. The Gradual is sung by those who are seeking perfection, as will be discussed in the next chapter. The Responsory that is sung at Mass is neither repeated in full nor in part, nor is the Gloria added to it, which is nevertheless done in the other canonical hours of prayer. About this topic it should be carefully noted that the other canonical hours were instituted to offer praise to God for the diverse gifts that are received from Him in those hours. This is why the Lesson in these hours – in which the gift or part of it is given in that hour – is said first, to designate that gift. Afterwards, a Responsory is sung in which the praise corresponds to the gift. And since praise should be repeated – according to what the Apostle says: Rejoice in the Lord always; again I say, rejoice (Phil 4:4), that is, offer praise to God – therefore, in this manner, the Responsory is repeated. But because everyone is bound to his benefactor, there is nothing more that we can offer to God except honor and glory; therefore, at the end of the Responsory, and in whichever Nocturn of the Office where in the short or long Lessons there is mention of the gift given, the Responsory is repeated, and we render thanks and glory to the Trinity. The Responsory that is sung at Mass designates, as previously noted, the response of the Apostles, who, when Christ called them, left everything behind (cf. Mt 4:19–20). And since they retained nothing for themselves, for which they would have been called again, therefore, the Responsory is in no way repeated, nor is it finished with: “Glory to the Father;” for they were not called to glory but to sorrow, with the Lord saying in Luke:a As the Father sent me, so I send you (Jn 20:21), as will be discussed in the next chapter. 10. And note that Gregory, Ambrose and Gelasius composed Graduals, Tracts and Alleluias, and decreed that they be sung at Mass. Sometimes only a Responsory is sung at Mass; sometimes only an Alleluia; sometimes a Responsory with an Alleluia, or with a Tract; sometimes an Alleluia with a Tract; this will be discussed in the sixth part, under the heading, On the seven days after Easter.b

Durand is mistaken in his citation. This text is not found in Luke. Rationale, 6.89.23.

a    b  

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[20] On the Alleluia

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1. Because consolation comes after sorrow, for: Blessed are those who mourn, for they will be consoled (Mt 5:5), therefore, after the Gradual, the Alleluia is sung, which is a song of joy, which is heard being sung by the Angels, as we read in Apocalypse (cf. Rev 19:1). Because the ascent on the steps from virtue to virtue, signified, as we said, by the Gradual, can often be wearisome unless it is mixed with joy – just as the sons of Israel endured many difficulties when they progressed from station to station – therefore, after the Gradual, the Alleluia is sung, as in Tobit, in the next to last chapter: All your streets shall be paved with white and clean stones, and “Alleluia” shall be sung in its streets (Tobit 13:22). 2. Alleluia is an angelic praise, and certainly a short expression that contains great joy that arouses us to joyfulness. The Church – knowing that: There is a great way to go, to the mountain of God, Horeb (3 Kings 19:7–8); a mountain which can be understood as “the table”a – rejoices, but fearing that the faithful might fall asleep in the faith and make a golden calf, that is, they might indulge in temporal things. 3. “Alleluia” is a Hebrew term; a word signifying more than expressing the ineffable joy that is foreign to this world: namely, a    The original Latin is a bit cryptic. What Durand seems to mean is that the long journey to Mount Horeb is comparable to the “journey” that takes place in the Mass, from its earliest parts, to the “table of the Lord,” or the Eucharistic celebration.

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the joy of Angels and men rejoicing in eternal happiness: That eye has not seen, nor ear heard, nor has it entered into the heart of man (1 Cor 2:9). According to Pope Innocent III,a there is an exposition of this word in Psalm 112, which has the term “Alleluia” in its title; that Psalm immediately explains the title, when it begins: Praise the Lord, O childrenb (Ps 112:1); thus according to him, “Alleluia” is translated as, “Praise the Lord, O children.” 4. Augustinec explicates this word as follows: “Al, that is, saved; le, that is, me; lu, that is, make; ia, that is, O Lord.” Jerome says: “Alle, that is, sing; lu, that is, praise; ia, that is, to the Lord.” Gregory: “Alle, is Father; lu, is Son; ia, is Holy Spirit. Or, Alle, that is light; lu, that is, life; ia, that is salvation.” Master [William] of Auxerred says: “Al, that is, the Most High; le, that is, was raised up on the cross; lu, that is, the Apostles wept; ia, that is, He later rose from the dead.” Peter the Eater [Manducator] said in the gloss on Apocalypse, and Augustine in the gloss on the Psalter, that “Alleluia” is a word that it is in the imperative form, and it means: “Allelu,” that is, “Praise;” “ia,” that is, “the universal or invisible,” namely God, as if to say, “Praise for the invisible God.” And because “Alleluia” is, in a sense, the proper word to describe future blessedness, it is fitting that it is more frequently used during that time – namely, Eastertide – in which Christ, rising from the dead, offered us the hope and the promise of the same blessedness, as will be later discussed. 5. The practice of singing the Alleluia at Mass at other times in the liturgical year was not, in times past, a custom of the Roman a   

133.

Innocent III, De miss. mysteriis, 2.32, PL 217: 818C – 2.20, ed. Wright, 132–

The Latin text of Ps 112:1 reads: Laudate pueri Dominum. The term pueri literally means “boys,” but different translations of the Vulgate text render this as “servants,” “children,” or “boys.” I have not used “boys” since it conforms to Durand’s rhetorical point in the rest of this chapter. c   At first glance, this paragraph appears to have come from the medieval gloss of the Vulgate Bible, the Glossa Ordinaria. But an analysis of that work reveals no such passages. See Adolph Rush, ed., Biblia Latina cum glossa ordinaria (Strassburg, 1480); reprint ed., Karlfried Froehlich, Margaret T. Gibson, eds. (Turnhout: Brepols, 1992). Durand’s immediate source has not been identified. d   See Rationale, 4.16.2, n. 3. b  

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Church, but was established by St. Gregory,a or more correctly, was restored by him. For it had previously existed at the time of Pope Damasus, but that custom had died out. Jerome says that saying the Alleluia at Mass comes from the practice of the Church of Jerusalem. We sing the Alleluia after the Gradual: namely, the song of joy after the lamentation of penitence, striving with the greatest effort to express the magnitude of the consolation which is stored away for those who are weeping, according to what is written: Blessed are they who mourn for they shall be consoled (Mt 5:5); so there is more rejoicing than singing, and we prolong one short syllable of an important word with many neumae,b so that the attentive spirit will be filled with this delightful sound, and it will be snatched up to that place where there is always life without death and day without night. 6. Alleluia is a small word with a great melody, because the joy it expresses is greater than what can be explained in a word. For the neuma or the iubilusc which is at the end, expresses the joy and love of the believers; what great joy and praise follow the faith when its preaching has been heard, according to what is written: Zion hears and is glad, etc. (Ps 96:8), and in Canticles: We shall exult and rejoice in you (Song 1:3). What a neuma is will be discussed in the fifth part.d When the Sequence is done, there is no neuma

The references to the Latin Fathers in this paragraph are not direct citations but rather, material present in Innocent III’s De miss. mysteriis, 2.32, PL 217: 818D– 819A – 2.20, ed. Wright, 133–134. b   There is continued debate among musicologists over the precise meaning of the word neuma or neumae in medieval sources. On the one hand, neuma could mean a single musical symbol, figure or note; on the other hand, a wordless melody. Following the advice of musicologists with whom I have consulted, I have left the term in the original Latin. See David Hiley, “Neuma,” in The New Grove Dictionary of Music and Musicians, 2nd ed., edited by Stanley Sadie (London: Macmillan, 2001), 17: 785–87. c   The word used here, iubilus, is a technical term that refers to the melisma on the last “a” of Alleluia. (A melisma is a group of notes or tones sung on one vowel or syllable). See James McKinnon, “Preface to the Study of the Alleluia,” Early Music History 15 (1996): 213–249. d    Rationale, 5.2.32. Here Durand may actually be referring to a iubilus. a   

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after the Alleluia, as will be discussed under the heading, On the Sequence.a The Alleluia can also refer to the exultation of those who rejoiced in the miracles of Christ, praising the Lord and saying: We have seen wonderful things today (Lk 5:26), and God has visited His people (Lk 7:16). Thereupon, the Alleluia was sung in joy because: All the people seeing it gave praise to God (Lk 18:43); and the people rejoiced for everything that was gloriously done by Him. On account of this, the Alleluia is not sung from Septuagesimab to Easter, because during a time of sorrow, a song of joy should not be sung, as will be discussed in the sixth part.c Moreover, that the Alleluia is repeated after the insertion of a verse, and thus is twice repeated at Mass, designates the joy of eternal life, and that with an interlude of joy, the Saints will receive a double robe of glory: namely, for the soul and the body. For the robe of the spirit or soul: The Saints shall exult in glory; they will sing for joy on their couches (Ps 149:5); for a robe of the flesh: They shall shine and dart about like sparks through stubble (Wisd 3:7); this will be discussed in the sixth part, under the heading, On the Saturday in Albs.d The verse should have no hint of sorrow or misfortune, but should be filled with joyfulness and should resound with sweetness, just as these do: The Lord has reigned, in splendor robed, etc. (Ps 92:1);e The Lord has reigned, let the earth rejoice, etc. (Ps 97:1);f Sing to the Lord, etc. (Ps 99:1); The just man shall flourish like a palm tree, etc. (Ps 91:13);g Since God will wipe away every tear from the eyes of the Saints, neither shall there be mourning, nor Rationale, 4.22.3. From the Latin word for “seventieth,” even though this liturgical period is not seventy days in length. It was the ninth Sunday before Easter and the third Sunday before Lent in the medieval Roman calendar. Purple vestments were worn by the priest or bishop at Mass until Holy Week, and “Alleluia” would not be sung during Mass; hence Durand’s reference to this as a “time of sorrow.” c    Rationale, 6.1.6. d   Rationale, 6.95.2. Sabbato in albis is a reference to the Saturday that comes a week after Holy Saturday. e    AMS 10, 17, 17bis, 81a, 88a, 103, 173, 178b, 185b, 199a, Hesbert: 14–15; 22–24; 1001–101; 107; 123; 172; 180; 187; 198–199. f    AMS 26, 83, 90, 199a, Hesbert: 34–35; 103; 109; 198–199. g    AMS 95, 141, 147, 155, 199b, Hesbert: 115; 151; 159; 201. a  

b  

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crying, nor pain any more, for the former things have passed away (Rev 21:4). 7. The “verse [versus]” of the Alleluia comes from the word “to turn back [a revertendo],” for through it, we return to the Alleluia; it follows the Alleluia because it signifies the work that must be joined to the act of praise, for he does not praise God well, who stops working well. That the Alleluia is repeated with a neuma signifies the praise and ineffable joy of the fatherland. In some churches, the Alleluia is sung by boys and the Gradual by adults, so that it can be noted that: Out of the mouths of babes, God has fashioned praise (Ps 8:3), and the Psalmist: Praise, O boys, the Lord (Ps 112:1), a Psalm whose title is: “Alleluia.” Those who are boys are suited to sing the praise of Christ; those who are strong in the faith and able to endure adversity, who can fight against the Amalekites,a must sing the Gradual. 8. On this subject it should be noted that the singers are divided in two: those who are in the choir, who chant with a loud voice – these are the rectors of the Church, who praise God and who, in their words and deeds, invite others to praise Him – and the boys who sing the Gradual on the steps – these show the active life, ascending the steps in charity, from virtue to virtue, who, when they begin the Gradual, invite others to compunction. While they chant the verse, they turn to themselves and kindle their own thoughts, and when they finish it, they imply that they have fought the good fight and finished the course (cf. 2 Tim 4:7). There are others who are the perfected men, who in other churches, chant the Alleluia or the Tract in the pulpit; these are the ones who live the contemplative life, afflicting their bodies and overcoming their spirits, whose community is in the heavens, not here with men but with the Angels. The Sequence is not sung only by them, but communally with the choir whom they join in their rejoicing, because eternal and ineffable joy will be shared in common by Angels and men. The Alleluia must be sung on the steps and facing the east, and because it signifies the contemplative life,

A figurative reference to an ancient people who warred with the Israelites.

a   

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it ought to be recited in a higher place than the Responsory, which designates the active life. On the other hand, in some churches, the one singing the Alleluia picks something up in his hand, so that he can indicate that he greatly praises God not only with his voice but also with his works; or, that his hand conducts, according to what the Psalm says: All you peoples, clap your hands (Ps 46:2). 9. In many churches, they sing an Alleluia for the Trinity on Sundays, namely: “Blessed,”a or “Like Father,” b so that joyfully professing the faith they will attain hope. And note that we often omit the Alleluia on the Sundays from Pentecost up to Advent, because it is distributed in one way or another in different places and in different Graduals. Therefore, let the diligent cantor pay careful attention to this and carefully assign the Alleluia to all the liturgical offices.

Benedictus. AMS 172bis, Hesbert: 173. Qualis Pater. Le codex 903 de la Bibliothèque nationale de Paris (XIe siècle): Gradual de Saint-Yrieix, Paléographie musicale 13 (Tournay: Société Saint Jean L’évangéliste, 1925), 261. a   

b   

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[21] On the Tract

1. From the Sunday that begins Septuagesima,a up to the Easter Vigil – namely, during the days and liturgical offices of sorrow – because during that time a song of joy is not sung, in the place of the Alleluia, which signifies the exultation that comes from the hope for things eternal, the Tract is said, following the regulation of Pope Telesphorus.b The word “Tract [tractus]” comes from the verb “drawing out [a trahendo],” because it is sung in a drawn-out manner [tractim], and with a fierce voice [cum asperitate vocum], and with an abundance of words, since it implies the misery and labor of our present abode, about which the Psalmist says: Woe is me, for my sojourning is prolonged, etc. (Ps 119:5). In the Tracts the long awaiting of the holy Fathers is represented, and the mourning and affliction of the Jews in captivity, who during the Babylonian captivity, seated by the rivers of Babylon and weeping, hung their instruments in the willows (cf. Ps 136:1–2); a time which the

a    From the Latin word for “seventieth,” even though this liturgical period is not seventy days in length. It was the ninth Sunday before Easter and the third Sunday before Lent in the medieval Roman calendar. Purple vestments were worn by the priest or bishop at Mass until Holy Week, and “Alleluia” would not be sung during Mass; hence Durand’s reference to this as a “time of sorrow.” b    There is no reference to this in the entry on Telesphorus in the Liber Pontificalis. Rupert of Deutz, who was one of Innocent III’s main sources for his Mass commentary says that Gelasius I composed the Tracts: Liber de divinis officiis, 2.21, CCCM 7: 51.

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Church represents, beginning in Septuagesima, suppressing the chants of joy and saying the Tract. 2. There is the same difference between the Alleluia and the Tract as there is between joy and tribulation. Next, there is the same difference between the Gradual, to which all respond, and the Tract, to which no one responds, as there is between the active and the contemplative life. The Tract is in the middle, between the Gradual and the Alleluia, as will be discussed in the sixth part, under the heading, On the seven days after Easter.a Moreover, because the Tract mournfully expresses a song of groaning, it represents the tears of the Saints, whether they are in the active or contemplative life. 3. Thus, the Tract [tractus] is so named because the sighing Saints “draw [trahunt]” their groans from the depth of their breast; even though they rejoice in their hope, as the Alleluia presages; nevertheless, sojourning here in this valley of tears, they have both the upper and lower springs (cf. Josh 15:19), which the Tract mystically shows; for the upper spring, it groans tearfully in its longing for future blessedness, while for the lower, seated by the rivers of Babylon, it expresses the memories of the homeland. Again, they shed tears for their own transgressions and those of others, while in the vicinity of the rivers of Babylon, they often see themselves sprinkled, while others are completely immersed, and are carried downward in the rapids of that river. But since that weeping is sometimes directed toward that eternal joy, and sometimes for our misery, in the same way, the Tract sometimes refers to the joy of the upper stream, such as “Rejoice,” b and “Praise,”c and sometimes for the sorrow of the lower stream, such as “Out of the depths,”d and others of this sort. In the third book of the Dialogues,e Gregory discusses both streams. 4. It must now be observed that after the two Tracts of tribulation there follows a third one, of joy – as can be seen under the Rationale, 6.89.13. Iubilate. AMS 36b, Hesbert: 49. c    Laudate. AMS 43a, Hesbert: 57. d    De profundis. AMS 34, Hesbert: 45. e   Gregory the Great, Dialogi, 3.34, SC 260: 400–404. a  

b   

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heading, On the Sunday of Septuagesima,a and the Sundays that follow – and this is because following the two days that the Lord was buried, the third day, of His Resurrection, arrived. Moreover, because the joy of the Saints is not complete or continuous in this world, but is often interrupted, the Church sometimes inserts a Tract, such as during the season of Septuagesima, or when, on Holy Saturday, after the Alleluia, a Tract follows; this is because joy is not profitable without weeping. But on the Saturday in Albs,b the Alleluia is doubled because the joy of eternal life will be perfect, with a glorified body and soul, and there will be a full resurrection of the Saints with the Resurrection of Christ. 5. Fittingly, from the first Sunday of Septuagesima up to Ash Wednesday, Tracts are only said on Sundays, on a day that the people, then assembled in the church, need to be taught that they ought to bewail their demonic captivity, signified through the Babylonian captivity. 6. The Tracts therefore represent the time of the Babylonian captivity. But after Ash Wednesday, which marks the beginning of the time of fasting, they are said more frequently, because this is a time of greater mourning and affliction, seeing that it is specifically appointed to casting off the yoke of diabolical captivity through the sorrow of contrition, the humility of confession and the harshness of satisfaction for one’s sins, made especially effective through fasting. But even though Sunday represents the day of the Lord’s Resurrection, nevertheless on Sundays in Septuagesima, the chants of joy are suppressed and the Tracts are sung, because the Jews were continuously afflicted during the entire seventy year period of the Babylonian captivity; and so we, in the seventy year period of this earthly life – which is represented by the number seven, and consequently, by its multiple, seventy – continuously express our sorrow and misery, until we truly, perfectly, and not figuratively come, through the mercy of Christ, to the eighth number (of the Resurrection).

Rationale, 6.24.14–18. A reference to the Saturday that comes a week after Holy Saturday.

a  

b  

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7. Afterwards, we must consider that the verses of the Sequences are said two by two, with the same chant, since they are connected, because, as is often the case, they are composed in two’s with the same rhythm, with the same number of syllables; but this is not found in the verses of the Tract, because most of the time, they are taken from Sacred Scripture, which is why they cannot be coupled in a chant.a On the other hand, they can be combined in one chant in a Sequence to note that rejoicing for true charity is brought to perfection in the One God; the Sequence therefore designates rejoicing, while the coupling designates charity. The verses of the Tract, because they represent mourning, are sung one by one, according to what the Psalmist says: I am alone until I pass (Ps 140:10).b And Jeromec says: “I was seated alone because I was filled with bitterness.” It should not be overlooked, even if the Gradual or the Alleluia regularly follow the Epistle – so that the musician [Christ] not reproach us, saying: We have sung to you and you did not dance; we have sung dirges and you have not wept (Lk 7:32) – that the Alleluia is sung for the dance, while the Gradual is substituted for the lamentation of penitence; nevertheless, this is not observed on Saturdays during the Ember Days,d nor on Wednesday of Holy Week or Good Friday, on which days the Tract immediately follows the Epistle; and this is because on those days, the musician [Christ] was carried off for us. For on Wednesday, He was sold for betrayal, and on Friday, He was crucified, which is what is represented with respect to those Saturdays. Therefore, in order to better convey a  Generally speaking, the Tract had between three to five verses, all sung by one cantor with no repeats or responses (in some instances, however, there were alternate modes of performance that did allow for repetition and responsorial chanting). b    The word play of the original Latin cannot be preserved in translation. Durand says the verses of the Tract are sung “one by one [singulariter],” and the Psalm in the Vulgate Latin reads: Singulariter sum ego donec transeam [Ps 140:10]. c   Jerome, Comment. in Amos, 2.5.13, CCSL 76: 287, cited from C.11 q.3 c.23, Friedberg 1: 650. d    A reference to the Ember Days, or days of fasting. They were prescribed as fasts at the beginning of each of the four seasons (literally, Quatuor tempora) of the calendrical year. They were universally prescribed and arranged by Pope Gregory VII (r. 1073–1085).

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that sorrow, the Tract immediately accompanies the Epistle on those days. That the Tract can better convey that sorrow than the Gradual is intimated in it never being sung with the Alleluia, unless it is on Holy Saturday, for a special reason.

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[22] On the Prose or SeQuencea

1. After the Alleluia, the Prose or Sequence is said, which is similar to the song of exultation, to note the double robe of glorification that the Saints will receive, as was previously stated. The Sequence is chanted by everyone in the choir at the same time to note the unity of charity, for such praise is pleasing to God; thus it says in the Canticle of Canticles: You have ravished my heart, my sister, my bride, with one glance of your eyes (Song 4:9). The text says “with one,” to note unity and a uniform will, since praise thus offered is the most delicious food for God; this is also that seamless tunic that God does not want torn apart (cf. Jn 19:23–24). This was discussed under the heading, On the Alleluia,b and will be discussed in the prologue of the fifth part, where the Antiphon is discussed.c 2. Notker,d Abbot of St. Gall in Theutonia, composed the first Sequences to take the place of the neumaee of the Alleluia, and For a rigorous and detailed analysis of this portion of Durand’s Mass commentary, see Lori Kruckenberg, “Neumatizing the Sequence: Special Performance of Sequences in the Central Middle Ages,” Journal of the American Musicological Society 59 (2006): 243–318. b   Rationale, 4.20.6. c    Rationale, 5.2.27–29. d    Notker (c. 840–912) was called Balbulus, or the “Stutterer,” in medieval sources. Notker’s sequences, in his Liber Hymnorum (c. 880–884), are well known and widely studied. It is not clear precisely what Durand has in mind as far as the location of St. Gall (viz., the word, Theutonia, which could refer to Teutonic lands). e   See Rationale, 4.20.5. a  

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Pope Nicholasa gave permission for their being sung at Mass. But Hermannus Contractus,b the German inventor of the astrolabe,c composed the following Sequences: “The King Eternal,”d “May the Grace of the Holy Spirit,”e “Hail Mary,” f and the Antiphon, “Sweet Mother of the Redeemer,”g and “Simon Bar-Jona.” h 3. Peter,i the Bishop of Compostela, wrote this one: “Hail, Holy Queen.” j A certain King of France named Robertk coma   Durand’s reference to Pope Nicholas is not correct; see instead the entry for Pope Silvester II, Liber Pont., 143, Duchesne 2: 263. Durand made this mistake when he copied verbatim from the source for this and the next paragraph, Jacob of Voragine, Legenda Aurea, 181.2, ed. Theodore Graesse (Dresden and Leipzig: Arnold, 1846): 836. b    Herman of Reichenau (1013–1054) was called Hermannus Contractus (“Hermann the Cripple”) by contemporaries because of some debilitating birth defect. He spent most of his life in the monastery of Reichenau and authored a voluminous corpus of works on a wide variety of subjects, and was fluent in several languages. He did compose a number of sequences, but authorship of two famous hymns that have been attributed to him – Alma Redemptoris Mater and Salve Regina – remains contested. c    The astrolabe was an ancient device used for calculating time and distance, often for navigational purposes. While Herman of Reichenau did write a treatise on the astrolabe, he certainly did not invent it. See De mensura astrolabii, and De utilitatibus astrolabii, PL 143: 381–390; 390–412. d    Rex Omnipotens. The Ascension, AHMA n.72, 7: 83. This is found in tenth century sources and could not have been composed by Hermannus. e    Sancti Spiritus adsit. Pentecost, AHMA n. 70, 53: 119–122. This is found in tenth century sources and could not have been composed by Hermannus. f    Ave Maria. The Annunciation, RH 1879, Chevalier 1: 111. His authorship remains in dispute. g    Alma Redemptoris. Antiphon for the Virgin Mary in Advent, RH 861, Chevalier 1: 54. His authorship remains in dispute. h    Simon Bar-Jona. Antiphon for the Feast of St. Peter, CAO 4858, Hesbert 3: 4484. i    Petrus Martinez de Monsocio was bishop of Compostela (986–1000). Durand’s source for attributing the composition of the Salve Regina to him is Jacob of Voragine, Legenda Aurea, 181.2, ed. Graesse, 836. The hymn has also been attributed to St. Bernard of Clairvaux; it is most commonly (but this remains in dispute) attributed to Herman of Reichenau (Hermannus Contractus). j    Salve Regina. Hymn for the Blessed Virgin Mary, RH 18148, Chevalier 2: 520. k   Durand’s reference is to Robert II, King of France (r. 997–1031). There is little credible evidence to support his authorship of these hymns. Durand is once again citing Jacob of Voragine. See n. a.

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posed this Sequence: “Come Holy Spirit,”a and the hymn, “Choirs of New Jerusalem.” b The ancient custom was always to sing the Alleluia with a neuma, but afterwards, the previously mentioned popec decreed that in place of the neuma, Sequences could be said on principal feast days. Therefore, when the Alleluia is not sung, it is not proper to recite a Sequence, since the Sequence is said in the place of the neuma,d and it signifies the same thing as the neuma: namely, the joy and delights of eternal life which cannot be expressed with any words. And therefore these things are understood with the neuma, which is not a significant vocal sound [vox non significativa].e And thus it follows that the ancient Sequences commonly have novel, unknown or unusual words; first, because the joy of heaven is secret or unknown to mortals; next, because the manner of praising God in the fatherland is unknown to us; next, because this joyful-heartedness cannot be fully known to us in this present life; finally, because all new things are adorned with beauty. Today, the Sequences are said in words that signify [cum voce significativa], to note that in the great feast of eternal life, this rejoicing [iubilus] will be fully known. The Sequence mystically articulates the praises of eternal life, according to what is written: Happy are they who dwell in your house, O Lord (Ps 83:5). The Sequence is also full of praise and has a sweet and pleasant song, because in eternity, everything will be full of praise, and the melody of the celestial music will overflow with sweetly flowing sounds of gladness, and this will be the habitual dwelling of all those rejoicing there. Veni Sancte Spiritus. For Pentecost, RH 21242, Chevalier 2: 717–718. Chorus nove Ierusalem. Hymn for Eastertide, AHMA nn.131–132, 2: 93. c   See p. 188, n. a. d   Although Durand says neuma in the Latin text, his reference may, in fact, be to the iubilus of the Alleluia (which might make more sense). e   What Durand seems to be saying is that the neuma, unlike a complete word, does not correlate to the thing being symbolized, but rather, it expresses a state of being that cannot be represented by any word. St. Thomas Aquinas’ commentary on the Peri Hermeneias of Aristotle uses precisely this language to make a distinction between vocal sounds that “signify” something else, and sounds (such as those made by animals) that are not “significant” in that sense. See Jean Oesterle, Aristotle: On Interpretation. Commentary by St. Thomas and Cajetan (Peri Hermeneias) (Milwaukee: Marquette University Press, 1962), 24–25. a   

b   

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On the other hand, because the praises of eternity cannot be fully echoed in human words, therefore, some churches mystically neumatize [mistice neumatizant] the Sequences without any words, or at least some of their verses; for no word symbolism will be necessary where the heart of each one will open the book of life with each one looking upon it, and he will be at the same time, witness, accuser and judge.a And note, according to Isidore,b that “prose is protracted speech, freed from the law of meter;”c or that it is so named [prosa] because “it is profuse [profusa].” The Sequence [sequentia] is so named because it follows [sequitur] the neuma of rejoicing, and in this case, as with the Gospel,d the word Sequence is used in the singular form.

Cf. C.11 q.3 c.76, Friedberg 1: 664. Isidore, Etym. 1.38.1, c    Durand’s text incorrectly says: “prosa est producta ratio,” while Isidore says: “prosa est producta oratio.” d    An explanation of Durand’s connection of the term “Sequence” with the Gospel reading can be found in Rationale, 4.24.35 sq. a   

b   

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[23] On the Movement of the Priest

1. Until to this point, while the Epistle was being read and while the choir was chanting the Gradual, the priest sat silently at the right side of the altar, implying that when John [the Baptist] was preaching, Christ, in a certain manner, remained silent, because He was not preaching openly. But when he is about to read the Gospel, the priest rises, because as the Evangelist reports: After John had been delivered up, Jesus came into Galilee, preaching the Gospel of the kingdom of God (Mk 1:14); and because the seat goes to the victor, the sitting of the priest rightly signifies the victory of Christ, who conquered the Devil after fasting, for: The temptera left Him and the Angels came and ministered to Him (Mt 4:11). Therefore, after the Sequence has been said, the priest rises and moving to the left part of the altar, he proclaims the Gospel, signifying that Christ did not come to call the just but rather the sinners (cf. Lk 5:32; Mt 9:13), according to what He Himself said in the Gospel: It is not the healthy who need a physician, but those who are sick (Lk 5:31); for the right side signifies the just, while the left signifies the sinners, on account of which the Lord, on Judgment Day, will place the sheep on His right and the goats on the left (cf. Mt 25:33). This was discussed under the heading, On the Prayer or Collect.b a   Durand has altered the text of Mt 4:11; for diabolus he substitutes temptator. This could be an allusion to an Antiphon in the Office of Matins for the first Sunday of Lent: Reliquit eum temptator et accesserunt angeli et ministrabant ei. b   Rationale, 5.15.3.

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2. Nevertheless, there are some who have said that the priest stays on the right at the beginning of Mass, and when he proclaims the Gospel turns to the left, and when he is near the end of the reading, he returns to the right, because the worship associated with the Faith was first done by the Jewish people, and Judaea was then on the right side; and then, with the Jewish people no longer believing and indignantly rejecting the Word of God, the worship of God passed over to the Gentiles, among whom it was handed over by the Apostles, and then Judaea was now on the left side. And at the end of time, it will return to the Jews, as in the preaching of Enoch and Elijah, who will turn the hearts of the fathers towards their sons (cf. Mal 3:23), because: In those days, Judah shall be saved (Jer 23:6), and the rest of Israel as well. He who at first had said: Do not go into the direction of the Gentiles (Mt 10:5), afterwards decreed: Go into the whole world (Mk 16:15). Therefore, since this preaching came to those who were on the left side, when Gideon’ s fleece stayed dry and the dew moistened the ground (cf. Judges 6:39–40), the Gospel is fittingly read on the left side, just as will be discussed in the next chapter. And thus follow the verses: “There is a reason why the right side of the altar is the place for the beginning and the end of Mass, and the left is for the middle [of the Mass].”a The right symbolizes the Jews, the left, the Gentiles; our faith began with the former, was carried over to the latter, and will return to former; and in the end, all will be counted among the faithful. But given that the priest who proclaims the Gospel stands in the place of Christ, who did not preach to the Gentiles but rather to the Jews, according to what He Himself said in the Gospel: I was not sent except to the lost sheep of the house of Israel (Mt 15:24), the prudent listener will give thought to whether this is rightly spoken of him. This is discussed under the heading, How the bishop or priest should stand.b Towards whichever part of the altar the priest processes, his ministers follow behind him, as was discussed. a    “Est ratio cur pars altaris dextera misse. Principium finemque tenet mediumque sinistra.” This anonymous poem is cited in many medieval texts, but I have been unable to locate Durand’s immediate source. b   Rationale, 4.11.2.

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[24] On the Gospel

1. Before this chapter, we touched upon how the priest who is not celebrating a solemn Mass reads the Gospel by himself. But when the bishop or priest celebrates accompanied by ministers, everything is done in a more solemn manner. Thus, in some churches, such as in Rome, the deacon, after kissing the right hand of the Pontiff, takes the Gospel book from the altar and hands it to the subdeacon so that he can carry it; afterwards, he asks for a blessing from the bishop or the priest, and then he is blessed by him. However, in other churches, he asks for a blessing first, before he takes the Gospel book from the altar; after the blessing has been given, the deacon processes to the pulpit, through the right side of the choir, which the subdeacon has processed through with the text of the Gospel, and the subdeacon is preceded by the thurifer with the censer, and in front of the thurifer, the candle-bearers with the candles lit, and in some places, in front of them, the standard [vexillum] of the cross; and then the deacon climbs into the pulpit and begins the Gospel. When it is finished being read, they return together to the bishop or priest; and we will proceed to discuss each of these things. It should be noted that in some churches, on principal feast days, when the deacon is ready to proceed to read the Gospel, he begins the Antiphon that was said in the Night Office, at “Blessed is the Lord God [Benedictus];” and when he ascends the pulpit, that Antiphon is sung and finished by the choir, to denote charity; and

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it is sung without a neuma to note that God has decreed that we have nothing more than simple charity. But a symbol can rightly be changed, for the deacon, who first was representing a Prophet, now represents an Evangelist – and what was there before John the Baptist, except for the Law and the Prophets? From John came the preaching of the Kingdom of Heaven. Therefore, the Gospel is read so that just as Christ preached with His own mouth after the Law, the Prophets and the Psalms, in the same manner, after the Epistle, Responsory and the Alleluia, His preaching is announced to the people through the Gospel. 2. And the word “Gospel [evangelium]” means “good message,” from eu, which is “good,” and angelus, which is “messenger.”a The Gospel is the preaching of Christ and the Apostles and it announces, in fact, the life that comes after death; the rest that comes after labor; and the kingdom that comes after servitude. 3. And it should be known that just as the head has preeminence over other members of the body, and that all those other members serve the head, so too the Gospel stands in the first order over everything else that is said in the Mass liturgy, and has preeminence in the whole Mass liturgy, and whatever is sung or read at Mass is in agreement with the Gospel, for an intellectual reason that will be shown in the sixth part, under the heading of any given Sunday.b 4. The deacon first kisses the right hand of the bishop, saying nothing, because the preacher ought to proclaim the good news of the Gospel as an everlasting glory, about which the Bride says in Canticles: His right arm embraces me (Song 2:6; 8:3). Now it was also on the right that the Angel who had come to announce the glory of Christ’s Resurrection sat, clothed in a white robe (cf. Mk 16:5). In other churches, the deacon does not kiss his hand but bows and asks for a blessing. On the other hand, the subdeacon and the deacon do not kiss the hand but rather the feet of the Roman Pontiff, so that they can show the greatest reverence to the Isidore, Etym. 6.2.43; Durand cites this as he found it in John Beleth, Summa de eccles. offic., c.39a, CCCM 41A: 69. b    Rationale, 6.1.20–22. a   

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Pope, and show him to be the Vicar of the One whose feet were kissed by that woman who was a sinner in the town (cf. Lk 7:37). His footstool must be adored, for He is holy (cf. Ps 98:5); the stool for those feet of the One who rose from the dead, that the women had held and adored. Generally, no one should kiss the hands of the Pope, unless he receives something from his hands, or unless he places something in his hands, to show that in both cases, we should give thanks to Him who always gives what is His and never receives anything that belongs to another. What the offerings are that the Roman Pontiff receives will be discussed under the heading, On the offerings.a 5. Next, the deacon picks up the text of the Gospel from the altar, because: From Zion shall go forth instruction, and the word of the Lord from Jerusalem (Isa 2:3); this is certainly not referring to the Law of Moses, which long ago went forth from Mount Sinai, but to the Gospel, about which the Prophetb says: Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah, etc. (Heb 8:8). The book is picked up from the altar since the Apostles received the Gospel from the altar [of the cross], and in their preaching proclaimed the Gospel of the Lord’s Passion. Or, in this case, the altar signifies the Jews, from whom the Kingdom of God was transferred to the Gentiles, making it fruitful. And the act of picking up the Gospel book from the altar shows that the Gospel is the Word of God, which is signified by the altar, according to Exodus, chapter 20: You shall make an altar of earth for me (Ex 20:24). And for the previously stated reasons, at the end of the Mass, some priests, who are about to recite [the prologue] of the Gospel of John, or another text, first trace a sign of the cross on top of the altar and then on its front. 6. He takes the Gospel book, as some claim, from the right side of the altar because the Church of the Jews,c from which our Church originated, was in ancient times, on the right side; he Rationale, 4.30.38. Durand may be making an allusion to Jer 31:27, but the text he cites comes verbatim from Heb 8:8. c  That is what Durand literally says: “Ecclesia de Iudeis.” a  

b  

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places it in his left hand, while placing his right hand on top of it, according to the text: His left hand is under my head and his right hand embraces me (Song 2:6; 8:3). And this is done for three reasons. First, because the Evangelist teaches that celestial things, which are understood by the right side, are placed above earthly things, which are understood by the left. Second, the Gospel book is borne on the left arm to note that the preaching of Christ will pass from the Gentiles to the Jewish people, Isaiah 20:a In his days, Judah shall be saved (Jer 23:6). Third, because the Gospel must be preached in this earthly life, which is signified by the left hand. And in some churches, the Gospel book is decorated on the outside with gold or precious stones, as was discussed in the third part, under the heading, On the vestments of the Old Law.b That book remains on the altar, from the arrival of the priest until the Gospel is read; and this signifies Jerusalem, because the teaching of the Gospel was first done in Jerusalem, and remained there from the coming of the Lord until it was proclaimed to the Gentiles, according to the text: From Zion shall go forth instruction (Isa 2:3), as noted above; Jerusalem was also the location of the Passion, which is signified by the altar. 7. Then he asks for a blessing, because no one can preach unless he has been sent, according to what the Apostle says: How are they to preach unless they are sent? (Rom 10:15), and the Lord says to the Apostles: Pray to the Lord of the harvest that he send forth laborers into his harvest (Lk 10:2); and Isaiah, when he heard the voice of the Lord, saying: Whom shall I send? Who will go for us? And he replied: Here I am; send me. And the Lord said: Go and say this to the people: Listen carefully, etc. (Isa 6:8–9). 8. Then again, a blessing of this sort was prefigured by Moses, who ascending the mountain, received the tablets of the Law and a blessing, and he gave the commandments to the people; and the Durand’s reference to Isaiah is incorrect. The text is a verbatim citation of Jer 23:6. b   Rationale, 3.19.4. a   

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Lord also blessed the order of the deacons, to whom He gave the Holy Spirit, and sent them to preach throughout the entire world. Therefore, the bishop or priest visibly blesses the deacon who is about to read the Gospel, which was not done for the subdeacon who was going to read the Epistle, because Christ, being invisible, invisibly sent the Law and the Prophets, which are signified by the Epistle; but afterwards, He was seen on earth, and He sojourned among men (cf. Bar 3:38). He visibly sent and taught the Apostles and the Evangelists: Go, He said, preach, saying: The kingdom of heaven is at hand (Mt 10:7); And going forth, they went from village to village, preaching the Gospel and working cures everywhere (Lk 9:6). And he sends the deacon to read the Gospel to note that Christ sent the Apostles to preach the kingdom of God. 9. The deacon, considering what was said to him in the blessing, must strive to show that he has a pure heart, is pure in his speech and chaste in his works so that the most holy Gospel can worthily be proclaimed; for a well of living water, that is, the preaching of the Gospel, cannot flow vigorously, unless is comes from Lebanon (cf. Song 4:15), that is, from a chaste heart and a pure mouth. There is no beautiful praise in the mouth of a sinner; on the contrary: To the sinner God says: Why do you recite my statutes, and profess my covenant with your mouth? (Ps. 49:16); therefore, the deacon protects himself with the sign of the cross. Then, having obtained permission to read and a blessing, and with the sign of the cross made over him so that he advances securely, he silently processes to the pulpit, bowing his head, and in some churches, carrying nothing, on account of what the Lord Himself commanded to those Apostles whom He sent out to preach the kingdom of God: Take nothing for your journey (Lk 9:3), and greet no one on the way (Lk 10:4). Still, in other churches, the deacon carries the Gospel book, as will be discussed. But arriving at the ambo, he gives a greeting, as if he were entering a house to which he were offering a greeting of peace (cf. Lk 10:4), as will be discussed later, and he passes from the right side of the choir to the left, and the Gospel book passes from the right to the left, and it is read there because: From Zion shall go forth instruction, etc. (Isa 2:3), as noted above. With Judaea rejecting the Word of God,

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the Apostles transferred it from the Jews to the Gentiles, and it was preached to the Gentiles, who are understood by the left side; thus, the Apostle says to the Hebrews: It was necessary that the word of God should be preached to you first, but since you reject it and judge yourselves unworthy of eternal life, behold, we now turn to the Gentiles (Act 13:46). This was discussed above, in the previous chapter. 10. In the Roman Church,a and in some other churches, the subdeacon goes up into the pulpit following one path, while the deacon takes another, because when it comes to an increase in knowledge, one proceeds to teach while the other, to learn; with regard to the increase of justice, the servant of justice advances through the merit of his works, and the preacher through the merit of his speech; thus the Psalmist says: Your justice is like the mountains of God (Ps 35:7). But they come down from the pulpit following the same path, and they return to the bishop, because through their final perseverance, they reach the prize, just as the Lord said: He who has persevered to the end will be saved (Mt 10:22). And since preaching without works does not suffice, Jesus began to do works and teach: therefore, the preacher comes back on the same path as was used for climbing by the servant. Moreover, the deacon who is about to read the Gospel, goes up and climbs on one side and descends and returns from another, following the text of the Gospel: They went back to their country another way (Mt 2:12); and because the Apostles first preached to the Jews, and afterwards, to the Gentiles, according to what the Apostle says: Since you reject the word of God, and judge yourselves unworthy, etc. (Act 13:46). 11. Fittingly, the subdeacon processes before the deacon, because John [the Baptist] and his preaching preceded Christ and His preaching; in some churches the subdeacon carries a cushion upon which the Gospel book rests. The cushion, upon which one who is tired rests, signifies the consolation of this life, or temporal things, as if one were saying: If we have sown for you spiritual things, “In Ecclesia Romana;” here Durand is referring to the Diocese of Rome, not the universal Roman Church. a   

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is it a great matter if we reap from you carnal things? (1 Cor 9:11). For according to the Apostle, in First Corinthians: Those who serve the altar have their share with the altar (1 Cor 9:13); For the workman is worthy of his wage, Matthew 10 (Mt 10:10); and the Lord decreed in the Law: You shall not muzzle an ox when it is treading out grain (Deut 25:4). Moreover, the cushion is placed under the Gospel book to note that the yoke of Christ is sweet, as is the burden of the Gospel, for those who wish to carry it; thus in Matthew: My yoke is easy, and my burden light (Mt 11:30); he who subjects himself to this yoke has all things subjected to him, according to St. Augustine.a Therefore the cushion is the pleasantness and sweetness of the commandments of God; thus the Prophet: In your goodness, O God, you provided for the needy (Ps 67:11), and later: How sweet to my palate are your promises, O Lord (Ps 118:103). In the Roman Church, the deacon processes as if he were a teacher, the subdeacon, a student; the one processes so that he might preach, the other follows so that he might serve. After the reading, the subdeacon, acting as if he has been sufficiently taught, processes, again bearing the Gospel book, for he brings back the reward of the Gospel for his services, according to what the Lord Himself promised in the Gospel: He who receives a prophet shall receive a prophet’s reward (Mt 10:41). And the deacon sends the subdeacon before himself, to the bishop, so that he can show he is bringing back the fruits of his preaching, about which the Lord decreed: I have appointed you that you should go and bear fruit, and that your fruit should remain (Jn 15:16). To this end, the subdeacon carrying the cushion and Gospel book signifies that the preacher ought to offer his life to God with good works; thus, the Apostle to the Corinthians,b chapter 9: Whatever you do in word or in work, do all in the name of the Lord Jesus Christ (Col 3:17). 12. The bishop sends forth the censer with incense before the Gospel, because Christ’s work preceded His teaching, according to this text: Jesus began to work and teach (Act 1:1). The censer with incense signifies prayer with devotion, which the faithful Augustine, De vera religione, 35.66.15, CCSL 32: 230. Durand’s citation is wrongly identified. The text he is quoting is Col 3:17.

a   

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must have to the fullest extent when hearing the Divine Word. Moreover, the deacon sends forth the censer because the preacher ought to give off the odor of a good reputation, according to the text of the Apostle:a We are like the odor of Christ in every place (2 Cor 3:14–15), for the one whose life is despised stands to have his preaching condemned. Third, the censer precedes the deacon so that his prayer will rise like incense in the sight of the Lord (cf. Ps 140:2). 13. In front of the censer, he sends forth two candle-bearers with their candles lit; first, because they ought to ignite desire and joy in the hearts of those hearing the Gospel, so that they will freely hear it and joyfully obey. Nevertheless, in some churches, the censer comes before the candles because prayers, works and virtues logically come before one’s reputation, lights and signs, according to the text: Let your light shine, etc. (Mt 5:16), and this one: For power went forth from Him and healed all (Lk 6:19). Second, the bishop or priest sends forth, before the deacon, two acolytes carrying candles and incense to note that Christ sent forth two messengers before His appearance in every town and in every place where He was about to come (cf. Lk 10:1), heralding the flash of His miracles and the odor of His virtues; thus, when they returned they said: Lord, even the demons are subject to us in your name (Lk 10:17). It is appropriate that here, the Apostles who showed the people the precepts of His teaching, are understood to be the very face of Christ, on account of which He used to say to them: He who receives you, receives me (Mt 10:40). Third, the censer and the candelabra precede the Gospel book because the virtueb and reputation of Christ preceded His teaching, with the Evangelist testifying: Jesus returned in the power of the Spirit to Galilee, and His fame went out to the whole country, and He taught in their synagogues (Lk 4:14–15). Fourth, on account of the reason given in the second part, under the heading, On the acolyte.c Durand has altered the sentence structure of the biblical text. Durand uses the word, virtus, which can mean both “virtue” and “power.” This may, in fact, be a double-entendre here. c   Rationale, 2.8.1–2. a    b  

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14. The two lit candles designate the teachers of the Church through whom the Church is illuminated, who must be knowledgeable in both Testaments. This is why, most of the time, the same candles are decorated with lines that have diverse colors, to note that through those teachers, sacred Scripture is expounded through its diverse senses, as was noted in the prologue of this book.a If there are lines on them that are gold or silver, they designate that the teachers have the gold of wisdom and the silver of eloquence. 15. Also, those candles designate the two Testaments through which the human race was illuminated, or the Law and the Prophets; in some churches, while the Gospel is being read, the two candles are placed on the floor, since through the light of the Gospel, the shadow of the Law and the mysteries of the Prophets are understood even by humble men, and because through the teaching of the Gospel, the Law and the Prophets are completely divested of their literal meaning. Still, in some churches, on non feast days, a boy with only one candle precedes the deacon, which signifies that the first coming of Christ, which was humble and hidden, had only one forerunner, namely, John the Baptist, who was the light for the Word. But on feast days, two candles precede the procession, because the second coming of Christ, which will be solemn and manifest, will be preceded by two public criers: namely, Elijah and Enoch, who will be killed by the Antichrist in Jerusalem, which is signified by the extinguishing of the candles. The candelabra and candles were discussed, in other terms, in the first part, under the heading, On the pictures.b 16. The cross comes before all; first, to note that the deacon must preach the Crucified One. Second, he who looks upon it is cured, in faith, from the ancient bite of the serpent, for He is the serpent mounted on the pole (cf. Num 4:6–9).c Third, the cross precedes the Gospel book as a sign that the preacher ought to folRationale, Prol. 16. Rationale, 1.3.27. c    This cryptic reference is to the bronze serpent that Moses placed on a pole to cure the Israelites of snake bites during their journey to the promised land [cf. Num 4:6–9]. a    b  

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low the Crucified One; thus the Lord said to Peter: Follow me, John 21 (Jn 21:19). 17. After this, the deacon climbs into the ambo. It is called the “ambo” – the pulpit of the ambo where the Gospel is read – from the word, “encirclement [ambio-ambis],” because that place is surrounded by steps. In some churches, there are two kinds of steps, or two entrance points in the middle of the choir: one on the left, facing the east, where one enters, and another on the right, facing the west, where one descends, as was previously explained. Or, one ascends from the southern part, for Christ came from Bethel, which is in the south, into Jerusalem; thus it is said: God will come from the south (Hab 3:3). He climbs into the ambo to note that Christ encompasses [ambit] all who heed the words of the Gospel, so that he too can be encompassed and can be better understood by all who hear him. 18. Also, he ascends so that he can announce the Gospel as a proclamation, with a raised voice, so that it can be heard by everyone everywhere, according to what the Prophet says: Go up on the high mountain, Zion, herald of good tidings; cry out at the top of your voice (Isa 40:9); and the Lord says in the Gospel: What I tell you in darkness, speak it in the light, and what you hear whispered, speak it on the roof tops (Mt 10:27). He ascends so that he might imitate the Lord, who ascended the mountain in order to preach the Gospel, and opening His mouth, He taught His disciples, saying: Blessed are the poor in spirit (Mt 5:3). The Law was given on a mountain; therefore, the Gospel is read in an elevated and prominent place, since the teachings of the Gospel were spread out all over the world; thus: Their sound has gone forth into all of the earth (Ps 18:5). On the other hand, the Epistle is read in a lower place, because the Law and the Prophets, which are figuratively represented in it, were restricted to Judaea; thus: In Judaea, God is known (Ps 75:2). Besides, in the Epistle is understood the preaching of the Old Testament, which is more lowly, while the Gospel is the New Testament, which is more lofty; for the teaching of Christ or the Law of the Gospel surpasses Apostolic teaching, and Apostolic teaching surpasses the teaching of the Old Law; thus, the Apostle says to the Hebrews, chapter 7: For the Law brought

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nothing to perfection (Heb 7:19). However, the Gospel gives salvation to all who believe. 19. Nevertheless, in a Mass for the Dead, the Gospel and Epistle are not read in an elevated place, but instead, near the altar, to note that with respect to the dead, the preaching is not of the same type that is done in public for the living. For these prayers, since they are absent, can neither be done in public nor in secret, and are more for the dead, through which we approach Christ – who is signified by the altar – so that we might obtain some sort of relief for them. 20. Generally, the Gospel is read on an eagle-shaped lectern, according to that text: He flew upon the wings of the winds (Ps 17:11); and on feast days, that eagle, or the place in which in the Gospel is read, is covered with some sort of linen or silken cloth, to signify the tenderness of the hearts of Christians; thus, the Lord says through the Prophet: I will give you a heart of flesh (Ezek 36:26), and I will write my Law on your hearts (cf. Jer 31:33). The place in which the Epistle is read is not covered, to signify the hard-heartedness of the Jews. 21. When he is about to read the Gospel, he passes over to the left side, as was previously discussed above, under the heading, On the movement of the priest;a and he turns his face towards the eagle, according to the text of Isaiah, chapter 43: I will say to the north:b Give them up, and the south: Hold not back (Isa 43:6), to show us that we ought to be armed with the teaching of the Gospel and that the preaching of Christ ought to be especially directed to himc who says: I will set up my throne in the recesses of the north. I will be like the Most High (Isa 14:13–14). For according to the Prophet: From the north, evil will boil over on all who occupy the land (Jer 1:14). Moreover, the Gospel is read facing the eagle, according to what is read in Canticles, chapter 4: Arise, north wind (Song 4:6), Rationale, 4.23.2. There is a pun on the word aquila (eagle) that cannot be easily translated in the text of Isaiah. In the Vulgate, the Latin word for “north” is aquilo. c   In many medieval biblical commentaries, this text of Isaiah is interpreted as referring to the pride of Satan, who sought to make himself the equal of God. a  

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that is, let the Devil flee; and, That the south wind might come (Song 4:6), that is, that the Holy Spirit might approach. The Gospel is properly read against the Devil, so that by its power, he is expelled, since there is nothing that the Devil hates more than the Gospel. Indeed, the north wind, which is a cold wind, signifies the Devil, who with the breeze of temptation, cools and freezes the hearts of men so that they no longer fear God. Therefore, since the faith is contained in the Gospel, which is our armor against the Devil, according to the text: Resist him steadfast in faith (1 Pet 5:9), it is justly read against him. It is also sometimes read facing the south, because the teaching of Christ, which was first given to the Jews and is now among the Gentiles, will, in the end, return to the Jews. Those who processed with the deacon when he was coming, look upon the Gospel book and the face of the one reciting it, as was discussed under the heading, On the Epistlea 22. Then, when he is about to read the Gospel, he greets the people, saying: “The Lord be with you [Dominus vobiscum],” so that they will pay attention to hearing the Word of God; and he shows in this greeting that he prays that the Lord will be with them, observing what the Lord commanded: Whatever house you enter, first say: Peace to this house (Lk 10:5). The choir and the people who indeed give their attention to him and whatever part of the Gospel is being read, turn themselves toward him, because this was proposed to all: Go into the whole world and preach the Gospel to every creature (Mk 16:15), that is, to man, for whom every creature was made, or who has a share with every creature. And they respond: “And with your spirit [Et cum spiritu tuo],” which can be taken as: that you may worthily be able to read the Gospel, as if they say: May the Lord be with you as you read; and thus, they greet each other reciprocally, as will be discussed under the heading, On the Preface.b

Rationale, 4.16.5. Rationale, 4.33.4.

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23. Fittingly, the Gospel is heard standing, not sitting, just as Pope Anastasius decreed,a to note the readiness of going to battle in the service of faith in Christ; thus Luke chapter 22: Let him who has no sword sell his tunic and buy one (Lk 22:36). And since his teaching raises our minds to the love of celestial things, to designate the same sort of readiness, while the Gospel is being read, some take off their cloaks; this is also done to note that all earthly things must be renounced to follow Christ, according to the text of the Gospel: Behold, we have left everything and we have followed you (Mt 19:27). From this requirement to stand it is evident that we must neither slump nor lean when hearing the Gospel. There, at that moment, seats are given up to note that we must not put our faith in earthly rulers, nor be propped up by earthly things, because Ecclesiastes says: Vanity of vanities, and all things are vanity (Eccl 1:2). It is understood that everything is vanity in comparison to God, in whom we must cast our cares. And according to the same Anastasius,b we must remain standing while bowing, so that we will also show the humility that was taught by the Lord in our body. 24. The Gospel is heard with the head uncovered. First, to show attentiveness, on account of which some hold their chin or their cheeks with their hands. Second, so that the five senses will be open to hearing. Third, to note that all things contained in the Law and the Prophets that were veiled or were figurative are made manifest in the Gospel; and in the Passion of Christ, the veil of the Temple was torn, etc. (cf. Mk 15:38). 25. They also put down their staff and their arms. First, so that the Jews, who stood before the Crucified One carrying reeds and weapons, are not imitated. Second, to note that in the preaching of Christ, all legal observances – which are signified by staffs – were discarded. Third, the laying down of staves and arms notes humility, and that the essence of Christian perfection is not to seek vengeance but to save vengeance for the Lord, according to the text: Revenge is mine, I will repay, says the Lord (Rom 12:19); De cons. D.1 c.68, Friedberg 1: 1312. Liber Pont., c. 41, Duchesne 1: 218.

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and Matthew chapter 5: If someone strikes you on the cheek, turn to him the other also (Mt 5:39). The Gospel is heard in silence, because everything promised in the Law and the Prophets was resolved in the Gospel. Even the bishop or the priest turn their face toward the Gospel while it is being read to note that Christ always looks upon the preachers of the Gospel to help them; the deacon is standing on a footstool to designate that through preaching of this sort all adversarial power is conquered and placed below the feet of Christ; and thus what is said in the Psalm is fulfilled: Until I make your enemies your footstool (Ps 109:1). 26. Immediately after the response, “And with your spirit [Et cum spiritu tuo],” has been made, and so that all will be receptive and favorable to hearing the words of the Gospel, that is, the good news announcing the Kingdom of God, he adds: “A continuation of the Holy Gospel [Sequentia Sancti Evangelii],” censing the Gospel book and making the sign of the cross on it. But in some places, he kisses the Gospel book, as if he were saying: This is the book or Gospel of God; this is the book of the Crucified One whom I preach; this is the book of the Peacemaker, through whom we have received reconciliation (cf. Rom 5:11); thus, the Apostle, in First Corinthians 1: We preach to you a crucified Christ (1 Cor 1:23). Through the smoke of the incense the good repute of the preaching is understood. 27. Then the deacon makes the sign of the cross on his forehead, and in the same manner, on his mouth, and on his breast or heart, so that the Devil, who ambushes good works, does not make him, through shamefacedness, lose the devotion in his heart or the words in his mouth, as if he might say: I am not ashamed of the cross of Christ – I preach it with my mouth and believe it in my heart: For with the heart a man believes unto justice, and with the mouth, profession of faith is made unto salvation (Rom 10:10); and the Apostle says: We preach this Christ crucified: to the Jews, a stumbling block, and to the Gentiles, foolishness (1 Cor 1:23); and the Apostle, chapter 6, to the Galatians: But God forbid that I should glory, save in the cross of our Lord Jesus Christ (Gal 6:14). The Lord also said in the Gospel: Whoever is ashamed of me and my words, of him will the Son of Man be ashamed when He comes

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in His glory, and that of His Father and holy Angels (Lk 9:26); thus in Daniel we read: There is no shame for those trusting in You (Dan 3:40). Some only make the sign of the cross on their forehead and breast, as though they are the door posts. When the clergy and the people hear the title of the Gospel, namely: “A continuation, etc. [Sequentia],” or on hearing the good news, they turn themselves towards the East or the altar, so that they might glorify God, who is the true East, because: He sent them the word of salvation (cf. Act 11:17), just as we read in the Acts of the Apostles: And they glorified God, saying: Therefore to the Gentiles God has also given repentance unto life (Act 11:18); with reverence and respect they respond: “Glory to you, O Lord [Gloria tibi Domine].” After the reading of the Gospel has been announced to them, in which glory and our liberation are discussed – namely, how Christ completely conquered the Devil and liberated us from his servitude, and ascended victorious to the glory of the Father – those hearers of the Gospel, rejoicing in the praise of their Savior, cry out together, saying: “Glory to you, O Lord,” as if they might say: May Your glory, which is preached to us in the Gospel, remain ever with us and always continue to grow. 28. And when they are saying these words, they likewise fortify themselves against the Devil with the sign of the cross on their forehead, their mouth and their breast, so that he will not prevent them from hearing the Gospel. On the forehead, because that is locus of modesty and shame, which is why when they mark it with a cross, they show themselves not to be ashamed of believing in the Crucified One, whose book is read; that they have Him as God and Lord. They do this on the mouth; they signify that they boldly preach the cross of the Lord. They do this on the breast to show themselves to be freely willing to suffer for the name of Christ; this is the reason why some, so long as the Gospel is being read, keep their two thumbs in the form a cross on their breast. Moreover, we make the sign over our mouth to designate that our discourse should be about the words of the Gospel. The sign on the breast is done to signify that the words of the Gospel ought

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to strike us in our heart and mind.a Immediately after making the sign of the cross, they turn themselves toward the deacon to hear the Gospel. The mystery of the cross will be discussed in the prologue of the fifth part.b 29. Next, in some places, when the Gospel is being read, the subdeacon places his left hand under the book to note that those who lived in the time of the Law – whose final period and endpoint was John [the Baptist], whom the subdeacon signifies – even if they had done good works, they were still lame and weak, which is signified by the left hand; even if the Law might have disposed men towards grace, it nevertheless did not provide it. It is therefore appropriate that the left hand is placed under the book, in which faith in Christ is preached, without which no one is saved by doing the works of the Law. Moreover, with the left hand temporal things are suitably designated, while the Gospel book designates spiritual things. The left hand is also placed under the book to note that just as the soul cannot live without a body, so too, spiritual things cannot remain standing for long without temporal things. 30. The Gospel is concluded with a raised voice at the end, as was stated under the heading, On the Epistle;c and when it is finished, the deacon immediately fortifies himself with the sign of the cross, so that the Devil cannot steal the seeds of the Gospel that have fallen there from the vessel that is so signed. And then the Gospel book is kissed to note that he has proclaimed the Gospel in charity and love. Those who heard it turn themselves toward the east, as if to give thanks to Jerusalem, because the Gospel came to us from that place, according to what the Lord Himself said to the Apostles in the Gospel: You will be witnesses for me of all these things (Lk 24:48), unto all nations, beginning in Jerusalem (Lk 24:47); and they fortify themselves against the Devil with the sign of the cross on the breast, so that the seeds of the Word of a    Durand has an interesting pun on the Latin word percutere (to srike) that is difficult to render in English: “verba evangelii debent nos percutere in pectore et in mente.” b    Rationale, 5.2.10–16. c   Rationale, 4.16.11.

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God will not be stifled in them – thus, in Luke chapter 8: The birds of the air devoured them (Lk 8:5) – and so that the Devil not snatch the speech of the Lord from their hearts, as if they say: O God, make us persevere in the teaching of Christ; and so that they might signify that they have in their heart what they express with their mouth. This is more clearly designated in some churches in which, when the Gospel is finished, one says: “Amen” and “Well said [Bene],” as if they say: What was said in the Gospel is true; (and contradicting this, when the Gospel is read, some heretics say: “This is false”). Or they say “Amen,” as if to say: Let what the Lord promised in the Gospel be done for us, according to that text of Nehemiah, chapter 8: Esdras blessed the Lord great God, and all the people responded: Amen, Amen, lifting up their hands, and they bowed down, and adored God with their faces to the ground (2 Esdras 8:6). Still, in other churches, they say “Thanks be to God [Deo gratias],” as they do after any reading or little chapter. Some of those who are educated say: Blessed is he who comes in the name of the Lord (Mt 21:9), which is at the end of the Gospel reading from Matthew for the Feast of St. Stephena and on Palm Sunday.b In some places, the candles – which signify the teachers in the Church, through whom the Church is illuminated – are immediately extinguished after the Gospel reading, because while Christ is speaking, they can illuminate the Church; but when they are silent, that is, the Holy Spirit has withdrawn from them, they are no longer able to do this. Moreover, when the preaching of the Gospel is finished, the Law and the Prophets cease to exist; still, in some other churches, while the Gospel is being read, the candelabra and the candles are placed on the ground to note that the Law and the Prophets are inferior to the Gospel. 31. Afterwards, the subdeacon brings back the Gospel book, but the deacon returns empty-handed so that he can show, with the preaching finished, that he frees himself for contemplation.c Mt 23: 34–49. Mt 21:1–9. c    The word play of the Latin is difficult to preserve in English. The deacon is “empty handed [vacuus],” to show that he “frees himself [se vacare]” for contemplation. a  

b   

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When he first came to read the Gospel, in some churches, he was carrying the Gospel book to note that he not only had to teach, but he also had to do works. He returns to the bishop or priest, from whence he came to note that all doctrine comes from God and returns to Him; thus Solomon says: Unto the place from which the rivers come, they return (Eccl 1:7). The text of the Gospel is put back on a cushion because the Church, as it heard that Gospel, sweetly took it to heart and rejoiced, according to what is written: [Zion] heard and was glad (Ps 96:8); and he says: My soul melted when my beloved spoke (Song 5:6). The Gospel book and the censer are carried back to the pontiff because all good things must be returned to him from whom all things proceed (cf. James 1:17). Christ is the end that consummates but is not consumed;a the Alpha and the Omega; the first and the last; the beginning and the end (cf. Rev 1:8). For the Apostles, too, returned to Christ when they had completed their preaching, offering Him thanks for the miracles and the success of their preaching. 32. The bishop smells the incense and kisses the Gospel book. First, to note that because Christ inspired and taught this doctrine, he assents to it and accepts it: God accepts nothing unless He effects it; does not receive it unless He gives it; and because everything that He makes is good, no things are good except for what He made; for: God saw all the things that He had made, and they were very good (Gen 1:31). Second, he kisses the open Gospel book to designate that he ought to know all the things in the Law, and they ought to be uncovered and open to him; thus, Luke chapter 8: To you it is given to know the mystery of the wordsb of God (Lk 8:10); and Malachi, chapter 2: For the lips of the priests shall keep knowledge, and they shall seek the law (Mal 2:7); that is, at His mouth.

Durand’s text does not quite make sense as he has it: “Ipse enim est finis consumans,” etc. His source, Innocent III, has a reference to Christ that I have added to my translation: “Quia Christus est finis consumans, sed non consumens.” De miss. mysteriis, 2.48, PL 217: 826D–827A – 2.37, ed. Wright, 151. b   Durand has altered the text of Lk 8:10; he has changed “kingdom of God [regnum Dei],” to “word of God [verbum Dei].” a   

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Third, because he alone enters the Holy of Holies, as was discussed in the prologue of this part.a Fourth, because a kiss of this sort signifies a feeling of love for the Gospel that should be especially strong in the bishop, to the point that he is prepared to go to his death for it. Fifth, the subdeacon offers an open book for the prelate or the priest to kiss to note that he ought to delight in the faith of the faithful which was infused in them and disclosed to them through the preaching of the Gospel; a faith which used to be closed to them under the Old Law. Afterwards, in some churches, the closed book is shown to those who are in the choir by reason of the following words: To you it is given, etc. (Lk 8:10), followed in the Gospel by: But to the rest in parables (Lk 8:10). 33. We must be mindful that when the deacon, after reading the Gospel, kisses the book, he does this to note that he has preached the Gospel out of charity and love; then, at last, he carries the Gospel book to the bishop, who signifies Christ, for him to kiss it; that is, to show that he accepts its preaching; and not before, to symbolize that God only accepts that preaching if it is done out of love and charity. Nevertheless, in a Mass for the Dead,b the Gospel book is not carried to the pontiff to be kissed, because the previous reasons are no longer applicable, and because in that Mass, all solemnity is suppressed so that the solemnities of feast days are not mixed with the rituals of mourning. Still, in some churches, the one reading the Gospel in the Mass for the Dead kisses the book, since whoever proclaims it must direct himself, with the love of charity towards the one to whom he recited the Gospel teaching; a love which is designated by a kiss. 34. And carefully note that just after kissing the book, the priest who is assisting the bishop censes it to show that the highest office of the priest is to offer a sacrifice to Christ lit with prayer, which is signified by the incense, not only for the expiation of

Rationale, 4.1.13. Here Durand closely follows the instructions of his own Pontifical: PGD, 3.20.3, Andrieu 3: 648. a   

b   

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faults, but also in thanksgiving, as found in the Book of Leviticus (cf. Lev 16:12–13). It can also be said as an epilogue, that each and every one of these things is taken from the Law: that the Gospel book is carried by the subdeacon; that the deacon climbs the pulpit; that he greets the people when the book is open and they all respond; that he says the title of the Gospel; that he reads in a raised and clear voice, facing the eagle;a that all the people direct their ears and eyes to the Gospel book, and hear it in silence while standing, and at the end, raising their hands towards heaven, say: “Amen.” We also read, at the beginning of Nehemiah, that when the people had gathered at the street in front of the water gate, the scribe Ezra brought the book of the Law of Moses and stood on a wooden step which he had made for speaking like this, and he opened the book in front of all of them (cf. 2 Esdr 8:1–6). Then the Levites quieted the people so that they could hear the Law, blessing the great God, and every person standing in his place responded: “Amen.” And they read from the book of God’s Law clearly and openly so that it could be understood. All the people, raising their hands, offered adoration, bowing towards the ground. 35. It also must not be overlooked that the Gospels that are read in church are generally preceded by two prefaces. The first is: “The beginning of the Holy Gospel [Initium Sancti Evangelii],” while the second is: “A continuation of the Holy Gospel [Sequentia Sancti Evangelii].” b The first preface comes at the beginning of any of the four Gospels; namely, the Gospel of John: In the beginning was the Word (Jn 1:1); the Gospel of Matthew: The book of the generation (Mt 1:1); the Gospel of Luke: There was in the days of Herod (Lk 1:5); the Gospel of Mark: The beginning of the Gospel of Jesus Christ (Mk 1:1), which in some churches, is read on the first Sunday of Advent, which will be discussed later; and in that instance these words are not added: “In that time [In illo tempore],” because that Gospel See Rationale, 4.24.20–21. There are substantial textual variations between the first and second redaction of the Latin text from paragraph 35–37 of the modern edition. I have translated the majority reading from the manuscripts of the second redaction. a    b  

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marks the beginning, and the precise time is fixed; it would be silly and superfluous to add these words. The second preface comes before all the other Gospels, and we say: “A continuation [Sequentia],” because the words that must be read come after the beginning of the Gospel, or those words that just preceded it in the Gospel, where the passage was taken. Thus, when we say: “A continuation,” that means: these are the words of the Holy Gospel, etc.; or “continuation [sequentia]”a is in the singular form; thus, when we say: “A continuation of the Holy Gospel according John,” this means: This is the Holy Gospel. 36. Fittingly, in the Gospels in which the second preface is used, sometimes we add: “In that time [In illo tempore],” and sometimes it is not added. “In that time” is omitted when it is clear, from the words of the Gospel, at what time these things happened, as was previously noted, and then it begins with the year of a king’s reign or of some other power, just as this one: In the fifteenth year of the reign of Tiberius (Lk 3:1); or when through the simple narration of the things done, the specific time is determined, just as this one: When Mary had been betrothed (Mt 1:18); and this one: When eight days were fulfilled (Lk 2:21); and this one: When Jesus was born (Mt 2:1); and this one: It came to pass, when all the people had been baptized (Lk 3:21); and this one: When Jesus was twelve (Lk 2:42); and this one: When the days were fulfilled (Lk 2:22); and this one: Now late in the night of the Sabbath (Mt 28:1); and this one: Now Elizabeth’s time was fulfilled (Lk 1:57). The rest of the Gospels add: “In that time [In illo tempore],” with the sense being: in that time of grace, about which the Apostle says: Behold, now is the acceptable time (2 Cor 6:2). 37. It also must not be overlooked that when the Gospel is read in church, sometimes it is according to the historical sense,b such as the one read on Easter: Mary Magdalene and Mary the mother of James, etc. (Mk 16:1); and also the one sung on Christmas, at the second Mass, on the shepherds (cf. Lk 2:15–20). Sometimes it a   Here sequentia is used in the generic sense of the original Latin word, not as a preface for the Gospel reading. b    In the prologue of the Rationale, Durand offers a complete definition of the medieval four senses of Biblical exegesis (historical, allegorical, tropological, and anagogical). See Thibodeau, Rationale, 3–5.

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is understood allegorically, such as the one read for the Assumption of Blessed Mary, in which there is mention of Mary and Martha, and where it says: Jesus entered into a certain village, etc. (Lk 10:38), as will be discussed in the seventh part.a Sometimes it is understood according to the thing discussed, such as the one on the Holy Trinity (cf. Mt 28:18–20); sometimes, according to the person, such as the one sung on the Feast of Blessed Thomas the Apostle: Thomas, one of the twelve (Jn 20:24); sometimes, according to one of its parts, such as the one about Nicodemus, said on the Feast of the Holy Cross, where it says: So must the Son of Man be lifted up (Jn 3:14), in which Christ signifies His Passion and the lifting up of His body on the cross. And therefore, the Gospel in which this clause is contained is read on the Feast of the Holy Cross, and on the Feast of Michael the Archangel this one is read, on account of this verse: Their Angels always behold the face of the their Father who is in heaven (Mt 18:10–11). Next, it is understood according to a part of it, such as this one: The book of the origin, etc. (Mt 1:1), on account of the final verse, where there is mention of Christ; sometimes it is taken as a whole, such as the one that is read for the Circumcision of the Lord: When eight days were fulfilled, etc. (Lk 2:21); sometimes, according to the time, such as the one said on the first day of Lent, on account of the fast (cf. Mt 6:16–21); sometimes, because of the supplications in it, such as this one: If you ask the Father, etc. (Jn 16:23), which is said for the Rogations, in which there is mention of the egg, the bread and the fish (cf. Lk 11:1–12);b and sometimes, on account of the place, such as the one read on Sexagesima Sunday,c namely: The sower went out to sow, etc. (Lk 8:5). Rationale, 7.24.6. Durand’s references here are a bit confusing. The reading from John 16:23 is for the fifth Sunday after Easter. The reference to the “egg, bread and fish,” is from the Gospel of Luke 11:5–13, read for a Mass of Rogation. “Rogation” refers to days of prayer and fasting to appease God, from the Latin rogare, “to solicit or entreat.” The Major Rogation day was April 25; the Minor rogations were the three days before the Feast of Ascension (forty days after the celebration of Easter Sunday). c    Sexagesima is Latin for “sixtieth.” A reference to the second Sunday before Lent and the eighth Sunday before Easter. The actual number of days between that Sunday and Easter Sunday is 56, not 60. a   

b   

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38. Fittingly, a woman – even an abbess – must not read the Gospel. Even though the Blessed Virgin was more worthy and excelled all of the Apostles, nevertheless, the Lord did not entrust her with the keys to the kingdom of heaven. This is why an abbess cannot bless her own nuns, hear the confession of their sins, read the Gospel, or preach in public. They can, however, read the Gospel in the Office of Matins, but not in public.a And note that there are four Gospels on Blessed Mary, as will be discussed in the seventh part, under the Feast of the Assumption.b

a    Durand’s source for this entire paragraph, which he explicitly cites, is X 5.38.10, Friedberg 2: 886–887. Durand’s reference in the last sentence is not precise; he undoubtedly means that the abbess can read the Gospel at Matins, but not in public at the Mass of the day. b   Rationale, 7.24.8.

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1. After the Gospel is read, this Creed is immediately sung in a raised voice: “I believe in One God [Credo in unum Deum],” etc., because: With the heart, we believe unto justice: but, with the mouth, confession is made unto salvation (Rom 10:10); therefore, the Church immediately sings with her mouth the sign of her faith, so that she will show that she receives through faith and in her heart the words or preaching of the Gospel. The Creed after the Gospel shows faith after the preaching; thus, John says: When He spoke these things, many believed in Him (Jn 8:30); and according to the Apostle, in Romans chapter 10: Faith comes by hearing; and hearing by the word of Christ (Rom 10:7). 2. It is said with a loud voice so that all can say and learn it: every Christian is bound to profess the Catholic faith publicly, on account of which he makes the sign of the cross on his forehead. But in the Office of Primeb and at Compline,c it is said in silence: Lest

a   Durand uses the Latin word Symbolum for Creed. This commonly used Latin term comes from the Greek σύμβολον (a “sign” or “token” that identifies a group of believers). Cyprian of Carthage (died 258) first used this term for the confessional formulas recited by candidates for baptism. b   Prime is one of the “little hours” of communal prayer in the monastic and cathedral liturgy of the hours, generally recited around 6:00 a.m., followed by Terce (around 9:00 a.m.), Sext (around noon) and None (around 3:00 p.m.). c    Compline is the last communal hour of daily prayer in the monastic liturgy of the hours, recited just before bed.

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the dying flies spoil the sweetness of the ointment (Eccl 10:1), as will be touched upon in the fifth part, under the heading, On Prime.a 3. On the other hand, the Creed is said openly at Mass, to note that today, the Catholic faith is openly preached and freely taught. At Prime it is said in silence to note that in the early Church, especially at the time of Christ’s Passion, both the preachers and the confessors of the faith were silent; and at Compline, to signify that, similarly, at the end of time, with the persecution of the Antichrist increasing, their mouths will be closed. Fittingly, the priest or bishop begins the first line to designate that every good thing proceeds from Christ, for: Every good gift and every perfect gift is from above, coming down from the Father of lights (Jas 1:17). To avoid having that celestial musician say: We sang you a tune and you did not dance (Lk 7:32), the chorus responds in one harmonious voice of evangelical teaching, and professes the Catholic faith with solemn dancing,b saying “Father,” etc., while in a papal Mass, there are sometimes other observances, as will soon be discussed. 4. The priest who begins this Creed remains standing before the middle of altar, with his hands extended and raised upwards, which, after he has begun the Creed, he joins together. For the priest representing Christ remains upright to note that Christ is always prepared to bestow abundantly His spiritual goods to all people. And he stands in the middle of the altar, implying that he is not the receiver of individual persons but as much as he can, he comes to all of them in equal measure; nor does he love corners or hollows.c His hands are extended to signify that he is prepared to Rationale, 5.5.11. Durand uses an unusual Latin term for dancing here: sollempni tripudio. In classical Latin, the term tripudium means: “A ritual dance in triple time, orig. at Rome performed by priests in honor of Mars.” P. G. W. Glare, The Oxford Latin Dictionary (Oxford and New York: Oxford University Press, 2005): 1976. See also the recent work of Constant J. Mews, “Liturgists and Dance in the Twelfth Century: The Witness of John Beleth and Sicard of Cremona,” Church History 78 (2009): 512–548. c    Durand’s cryptic reference to “corners” and “hollows” is a figurative reference that echoes the writings of some of his sources. For example, in Book 2 (on the clerical orders) of the Rationale, when discussing the theological symbolism of the circle, Durand states: “[W]here there is a corner, there is dirt, just as Bernard says; and that clerics should have truthfulness in their teaching, for truth does not a  

b   

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bestow abundantly those gifts to those who have merited them. The hands are also raised as if to show that we must seek after things that are on high, and to beseech God for His mercy, and that we must hope in Him alone. And then after he has begun the Creed, he joins his hands, for it is to Him alone that we must give thanks for the good things we have received and before whom we must humble ourselves. And since the Creed has the same meaning as the words of the Gospel, we must therefore hear it while standing, just as we do with the Gospel, and when it is finished, make a sign of the cross. 5. “Creed [Symbolum]”a is Greek, and in Latin means, “token” [indicium],” or “sign [signum],” or “a bringing together [collatio],” because it indicates the full and perfect rule of faith, while at the same time containing the articles of faith in one place. 6. And note that there are three types of Creed. The first is the Apostles’ Creed, which is called the “short Creed,” namely, the one that is said silently on weekdays at each of the canonical hours, following its institution by Pope Damasus.b And “Creed [Symbolum]” comes from sin, which is “with [cum],” and bolos,c which is “phrase [sententia],” since it was composed from various words of the Apostles, just as on festival days, the boys were accustomed to bringing their bolos, that is, scraps of meat and bread, which were gathered into one and called “the symbol [symbolum],”d that is, a collection of small things. It has been handed down to us that after the Apostles received the Spirit of the Paraclete, when they then went out to preach and were about to profess the Goslove corners, as Jerome says.” Thibodeau, William Durand: On the Clergy and Their Vestments, 70–71. a   Isidore, Etym., 6.19.57. b    Durand’s reference to Pope Damasus I (r. 366–384) is based on pseudonymous canonical texts that were widely circulated in the Middle Ages. There is no evidence that this practice came from that pope. c   Durand’s odd etymology cannot be supported with the Greek word βόλος, which means “a cast or throw of a net.” d   Durand’s odd analogy is based on his limited understanding of the etymology of the Greek word, σύμβολον. His principal source is Innocent III, De miss, mysteriis, 2.49, PL 827B–D – 2.38, ed. Wright, 152–153. What his original source seems to be doing is connecting the Greek word for Creed (σύμβολον) with another Greek word for “contributions to a common meal” (σύμβολαί).

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pel, they used to confer together as one, over the articles of faith; they decreed that since they were all of one accord with the one faith, they would all preach that one faith in a concordant manner; therefore, they composed the “small Creed,” each bringing to the table his “piece [bolum],” that is, one line; thus, following the list or the number of Apostles, we can distinguish the twelve lines that it contains. 7. For Peter provided: “I believe in One God, the Father Almighty, Creator of heaven and earth;” Andrew: “And in Jesus Christ His only Son our Lord;” James [the Greater]: “Who was conceived by the Holy Spirit and born of the Virgin Mary;” John: “Who suffered under Pontius Pilate, was crucified, died and was buried;” Philipp: “Who descended into hell, and on the third day, rose from the dead;” Bartholomew: “He ascended into heaven, is seated at the right hand of the Father Almighty;” Thomas: “From there He will come to judge the living and the dead;” Matthew: “I believe in the Holy Spirit;” James [the Lesser]: “The Holy Catholic Church, the communion of Saints;” Simon: “The remission of sins;” Thaddeus: “The resurrection of the body;” Matthias: “Life without end.” 8. The second Creed is: “Whosoever wishes [Quicumque vult],” and was composed in the city of Trier by Athanasius, the patriarch of Alexandria; but it can nevertheless be called the third one, for the Nicene Creed, which follows, came first and was compiled at the First Council of Nicaea. 9. The third is the Nicene Creed, namely: “I believe in One God,” which Pope Damasus, with the universal agreement of the Council celebrated in Constantinople, decreed be sung openly at Mass,a although Pope Mark Ib had already decreed that it be sung in a raised voice; and this one is called the “Greater Creed.” 10. It is believed that the practice of singing the Creed at Mass came from the Greeks, whose Creed also contains twelve clauses. The first is: “I believe in One God;” the second: “And in one a    Durand’s source for this attribution is the twelfth century liturgical commentator, Robertus Paululus, De caeremoniis, 2.11, PL 177: 417A. b   There is no good documentary source to support this attribution. See Liber Pont., c. 35, Duchesne 1: 202.

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Lord Jesus Christ;” the third: “Who for us men,” and when we say in that place: “And became man,” we must genuflect, because we adore Christ becoming man for us and being crucified for us. Fourth: “He was crucified for us;” fifth: “On the third day He rose from the dead, according to the Scriptures,” that is, in the manner, in the order of events and in the time that was predicted in the Scriptures. Sixth: “He ascended into heaven;” seventh: “From where He shall come;” eighth: “And in the Holy Spirit;” ninth: “In one, Holy Catholic Church;” tenth: “I confess one Baptism;” eleventh: “I look for the resurrection of the dead;” twelfth: “And the life of the world to come. Amen.” 11. And it should be noted that in the texts of the aforesaid Councils of Nicaea and Constantinople, the words, “According to the Scriptures,” are not found, nor is the term, “And from the Son [Filioque].”a And because among the Greeks, at the end of their Creed, it prohibits anyone, under penalty of anathema, to dare to teach something else on the Trinity, or to preach something that is not contained in the [Greek] Creed – and because the Council of Chalcedonb celebrated by them decreed that those who dared to construct, profess, write or teach another faith, or to pass on another Creed than the one they said would be anathematized – therefore, those Greeks assert that we are anathema because we added those words [Filioque]. But they are wrong: on the one hand, because this was not a canonical decree whose sentence is automatically passed,c but a type of threat; and on the other hand, the weaker cannot bind a   Durand’s reference is to the conflict between the Latin and Greek Christian Church over the precise formulation of the Creed as it relates to Trinitarian theology. The original Greek version of the Nicene Creed refers to the Holy Spirit “proceeding from the Father.” The Latin version of the Creed inserted the Filioque clause (that the Spirit “proceeds from the Father and the Son”); this became the norm in the Latin Church from the time of Charlemagne (r. 771–814). This formulation continued to provoke sharp conflict between the Latin and Greek Church as late as the time that Durand was composing his liturgical commentary. b  The Council of Chalcedon was held in 451. c    Durand uses technical terminology from medieval canon law: “non fuit canon late sententie, sed comminatio quedam.” A latae sententiae decree means that the moment an offender contravenes that law, he is automatically punished with a penalty (i.e., excommunication).

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the stronger. The Roman Church does not come under the authority of councils, but rather, the councils are under Her authority. Moreover, those words, “According to the Scriptures,” are taken from the exposition of the faith in the same Council of Constantinople;a and thus, nothing seems to be added, nor do these words have any hint of error, if they are properly understood in the manner that they were explicated above. Next, in the term “And from the Son [Filioque],” we neither teach nor preach something different or contrary on the Trinity; on the contrary, we do the same thing, since the Son is of the same substance as the Father; therefore, what proceeds from the Father also proceeds from the Son, and thus we add nothing, but rather we declare that we do not construct another faith, nor do we profess, write or pass on another Creed, nor do we do anything anathema against that Creed. 12. The audacity with which the Greeks themselves presume to deny that the Holy Spirit proceeds from the Son is nevertheless astonishing, since this is expressly contained in the decrees of the Council of Ephesusb published by them; but seeing that they had erred, they sent some of their prelates to the general Council of Lyons, celebrated under Pope Gregory X, and publicly, at that Council, which we saw for ourselves,c professed for themselves and all of their prelates and in the name of the Roman Emperor:d that the Holy Spirit eternally proceeds from the Father and the Son, not from two points of origin but from one; the Spirit proceeds not from two breaths [duabus spirationibus] but from only one a    Durand is more than likely referring to the First Council of Constantinople held in 381 (a second one was held there in 553). b   Durand is referring to the First Council of Ephesus (431). Durand’s argument comes directly from De cons. D.5 cc.39–40, Friedberg 1: 1423–1424. c    Durand offers a fascinating eye-witness account of the Second Council Lyons (May-July 1274), which he attended as peritus, or legal expert for Pope Gregory X, who convened the Council. Durand also had a hand in editing the conciliar decrees that were ratified by the Council. At about the same time that he was composing the Rationale, Durand published a lengthy commentary on the decrees of this Council: In sacrosanctum Lugdunense concilium sub Gregorio X Guilelmi Duranti cognomento Speculatoris commentarius (Fano: Simone Maiolo, 1569). d    Durand’s reference is to the Byzantine (Roman) Emperor Michael VIII Palaeologus (1223–1282).

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breath [unica spiratione], just as is found in the conciliar decree of Gregory X; and in front of the whole Council, they solemnly sang three times in Greek and three times in Latin the Creed with the aforesaid words: “According to the Scriptures,” and “And from the Son.”a 13. This greater Creed is only sungb on the feasts of those who composed it, and in feasts where some mention of them is made: namely, every Sunday; on Feasts of the Lord – Christmas, Epiphany, Holy Thursday, Easter, the Ascension, Pentecost and the Transfiguration; the Feast of the Trinity; all the Feasts of Blessed Mary, of the Holy Cross, of the Angels and the Apostles, in which there is a reference to “the Apostolic Church.” However, for the solemnities of Luke and Mark the Evangelists, there are some who say that it should not be sung because they were not Apostles.c Next, it should be said for the dedication of churches and in the commemoration of All Saints, which is itself a feast of dedication of a church.d It is also said during the octave of Christmas, except for the Feast of the Holy Innocents, in which a canticle of joy is suppressed; but it is sung during the rest of the octave, as will discussed in the sixth part, under that Feast.e It is also sung during the octaves of Epiphany, Easter, the Ascension, Pentecost, of the Apostles Peter and Paul, and the Assumption of the Blessed Mary. Even though the Creed is not sung for the birth of Saint John the Baptist and Saint Lawrence, it is nevertheless sung on their ocDurand’s account of what happened is correct. The Latin clerics who attended the council believed that this reconciliation over the Creed would lead to lasting union, but the majority of Greek clerics in the Byzantine Empire rejected this formulation. After the death of Michael VIII Palaeologus, his successor Andronicus II Palaeologus (1282–1328) repudiated this agreement. b   Durand’s instruction on when the greater Creed is sung follows the presentation of his Pontifical: PGD, 3.24.1–2, Andrieu 3: 652–653. c    In his Pontifical, Durand notes that in his diocese of Mende, the Creed is sung on those days. PGD, 3.24.1, Andrieu 3: 652. d    Durand’s obscure reference requires explanation. The original date for the Feast of All Saints was May 13, not November 1. In 609, Pope Boniface IV (r. 608– 615) dedicated the Roman pagan temple known as Hadrian’s Pantheon, turning it into a Christian Church, in honor of the Blessed Virgin Mary and all Martyrs (Sancta Maria ad Martyres). The date of the Feast was May 13. e    Rationale, 6.42.11. a   

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taves because they occur during the octaves of the Apostles [Peter and Paul] and the Assumption; it is also for this reason that the Preface for the Apostles is sung on the octave of Saint John the Baptist, and the Preface of the Assumption is sung on the octave of Saint Lawrence. Still, in some churches, they say the Creed on the Feast of Blessed John the Baptist, and not without cause, since he was not only a Prophet but was also more than a Prophet (cf. Mt 11:9), and besides, in the Creed, there is mention of the Prophets: “Who has spoken through the Prophets.” And it was written of him: There was a man sent from God, etc. (Jn 1:6), and therefore, he was an Apostle. And about him, John Chrysostoma says, in a sermon that is read in the Feast of his Beheading: “John, equal to the Angels, voice of the Apostles.” He also was the first to perform Baptisms, and he preached Baptism, and the Creed mentions Baptism. There is a commemoration of all those things in the Creed, some of which, are nevertheless obscure, such as the Epiphany; that is, nevertheless, a Feast of the Lord, and also a Feast of Baptism, about which it says in the Creed: “I believe in one Baptism.” The same is true for Holy Thursday, which is also the Solemnity of the Eucharist, to which this line refers: “The Communion of Saints;” and the Angels, but their name ought to be interpreted as referring to “heaven,” about which in the Creed it says: “Creator,” or “Maker of heaven and earth.” Nevertheless, some seem to think that the Creed should not be sung on the Feast of Angels since they never have had faith, but hope; they do not believe, but know, since they possess full knowledge.b There is also a commemoration, albeit obscure, for the dedication of churches, to which this line refers: “The Holy Catholic Church,” for when a church is dedicated it is sanctified and, if I may say so, it is made Catholic when it is dedicated. For the Octaves, there is reference to the resDurand’s attribution to St. John Chrysostom is incorrect. This sermon comes from Petrus Chrysologus, Sermo 127, Hodie, CCSL 24B: 782–288. b    Durand is arguing that faith and hope are earthly or human virtues. Since the angels have no corporeal existence and exist eternally with God, they have full knowledge of celestial things, or as Durand says in the Latin text: “plenam scientiam habent.” a  

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urrection of the dead where it says: “I look for the resurrection of the dead.” For the second Feast of Saint Agnes, the Creed is not sung, because even if it is celebrated on the octave, this is nevertheless not a Feast with an octave, as will be discussed in the seventh part, under the heading of that Feast.a 14. Moreover, some sing the Creed, not unreasonably, every day from Easter up to the Ascension, just as they do every Sunday, and also on the Feast of Saint Mary Magdalene, saying that she was an “Apostle to the Apostles,” on account of her being the first to announce the joy of the Resurrection to the Apostles; and also on the Feast of Saint Martin, because of what is sung about him: “Martin, equal to the Apostles [Martine par Apostolis].” b Some also say the Creed for the principal feast of whichever church or oratory in which they are celebrating, but not on the octaves of those feasts, if there is one. Nevertheless, for some things mentioned in the Creed, during their commemoration, the Creed is not sung, such as the Passion and burial, because the Offices of those days do not follow the rules of the other Offices. It is also not said on Feast days when Mass is celebrated in honor of the Blessed Virgin, or the Holy Cross, or the Holy Spirit.c In some places, after the Creed is sung or while it is sung, the people sing: “Lord have mercy [Kyrie eleison],” because after Christ and the Apostles taught the faithful, having received the faith, they offered praises to God, which, perhaps, the very sweet melody of the Creed represents. It must also be known that Christ did not come to preach to the Gentiles but to the Jews, according to this Gospel text: I was not sent except to the lost sheep of the house of Israel (Mt 15:24); thus, He commanded the Apostles: Do not go in the direction of the Gena    Rationale, 7.3.1. This tortuous passage requires explanation. In Book 7, in his commentary on the Feast of Saint Agnes, Durand notes that there are two feasts of the Virgin Martyr: the first, for her martyrdom (January 21), and the second, for her miraculous appearance in her tomb before her weeping parents (January 28). He also says that her Feasts lack an Octave, per se. Rationale, 7.3.1, CCCM 140B: 32. b   AHMA, 50 n.200, 266. PGD, 3.24.3, Andrieu 3: 653. c    Durand is expressly referring to X 3.41.4, Friedberg 2: 636.

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tiles, nor enter the towns of the Samaritans (Mt 10:5), until after the Resurrection, He commanded them, saying: Go into the whole world and preach the Gospel to every creature (Mk 16:15). And for that reason, when the Roman Pontiff is solemnly celebrating, the Creed is sung not by the singers in the choir but by the subdeacons at the altar, who respond to everything together, up to the point when the Pontiff says: “May the peace of the Lord be with you always [Pax Domini sit simper vobiscum],” since up to the point of His Resurrection, it was only the Church of the Jewish believers – which is designated by the subdeacons who remain up on the altar – that believed unto justice with the heart, and made a profession of faith with the mouth unto salvation (cf. Rom 10:10). But from that point on, the singers in the choir respond and sing everything, because after the Resurrection, the Church of the Gentiles – which the singers who remain down below in the choir designate – received the faith of Christ, and resounded with cries of praise for the Savior. Between the Gospel and the sacrifice of the Mass, the choir sings the Creed, because between the Passion and its preaching, the Gentiles sang, offering a vow of faith to God: when the Canaanite woman came from the borders of Tyre and Sidon, she cried out and said: Have mercy on me, O Lord, Son of David, my daughter is badly afflicted by a demon (Mt 15:22), whose faith the Lord so commended, that He said: O woman, great is your faith. Let it be done to you as you wish (Mt 15:28). 15. At last, let us explain how the Apostles’ Creed, like a compendium, briefly contains everything: “I believe in God the Father Almighty, Creator of heaven and earth.” Note that it is not the same, as Augustinea says, “to believe God [credere

Augustine, In Ioannis Evang. Tract., 19.6; 48.3, CCSL 36: 287; 413–414. The following paragraph (16) mirrors Augustine’s presentation but it is really a direct citation from Peter Lombard’s Sententiae 3.23. c.4 s. 1. I have compared my translation to the work of Giulio Silano, Peter Lombard, The Sentences, Book 3: On the Incarnation of the Word (Toronto: Pontifical Institute of Mediaeval Studies, 2008), 98–99. a  

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Deo],” as “to believe there is a God [credere Deum],” or “believe in God [credere in Deum].”a 16. “To believe God [credere Deo],” is to believe that the words spoken by Him are true, which even the wicked also do; and we also believe a man, but not in a man. “To believe there is a God [credere Deum],” is to be believe that He really is God, but the demons also do that. “To believe in God [credere in Deum],” is to believe by loving; to go to Him, believing and clinging to Him, which only those who are good do; therefore, he who says: “I believe in God” lies if he does not love God, unless you say he speaks in the person of the Church. In saying “God [Deum],” in the singular form, he avoids naming a plurality of gods; and it is noteworthy that in the greater Creed, the word “one [unum],” was added, following this text: Hear, O Israel, the Lord your God is one (Deut 6:4), and the Apostle: One Lord, one faith, one Baptism (Eph 4:5). 17. When saying the “Father,” the Creed begins to distinguish the persons [of the Trinity], about which Isaiah says: Who has measured with three fingers the bulk of the earth? (Isa 40:12); and in another place: The Seraphim cried out: Holy, holy, holy (Isa 6:2–3);b and the Lord said: Baptize all nations in the name of the Father, and the Son and the Holy Spirit (Mt 28:19); and John: There are three that bear witness in heaven: the Father, the Word and the Holy Spirit (1 Jn 5:7). The Father is the first person in the Trinity: not in time but in authority. What follows: “Almighty,” refers to His essence, and therefore, it is not unreasonable that we refer to the Divine substance by the name “Father,” saying: “I believe in God the Father Almighty,” or “in the Father Almighty.”

a   There is considerable dispute in modern academic literature over the precise meaning of Augustine’s formulary statement. A good review of those exegetical challenges can be found in Romanus Cesario, Christian Faith and the Theological Life (Washington, DC: Catholic University of America Press, 1996), 95–96. For an analysis of St. Thomas Aquinas’ famous exegesis of the Augustinian text in his Summa Theologiae, see Aidan Nichols, Discovering Aquinas. An Introduction to His Life, Work and Influence (Grand Rapids, MI: Eerdman’s Publishing, 2003), 34–35. b    Durand has altered the text of Isaiah and truncated verses 2–3.

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18. Similarly, with what follows: “Creator of heaven and earth,” where the heretic – who asserts that there is a creator of heaven and another one of the earth; one who created heavenly things, another, earthly things; one who created bodies, another, souls – is confounded. Against such things, Moses says: In the beginning, God created the heavens and the earth (Gen 1:1); and David: In the beginning, O Lord, you founded the earth, and the heavens are the work of your hands (Ps 101:6); and the Apostle: In Him were created all things in the heavens and the earth (Col 1:16). 19. Then comes: “And in Jesus Christ His only Son, our Lord.” Behold: another person in the Trinity; this is Jesus: Who saved His people from their sins (Mt 1:21). This is Christ: Who has anointed His companions with the oil of gladness (Ps 44:8). This is the only Son of the Father, about which David says: You are my son; this day I have begotten you (Ps 2:7); and the Apostle: God sent His Son, born of a woman, made under the Law (Gal 4:4).a This is our Lord, who created us, who purchased us, exiles and slaves that we were, through the price of His blood. 20. Then comes: “Who was conceived by the Holy Spirit and born of the Virgin Mary.” Behold the first signb of Christ: namely, the Incarnation, as if we were saying: Even though He was God, he became a man, not from the seed of man, but He was conceived through the work of the Holy Spirit, born of the Virgin Mary. Thus Isaiah says: Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel (Is 7:14); and the Angel in the Gospel: Hail Mary, full of grace, the Lord is with you (Lk 1:28); and later: The Holy Spirit shall come upon you, and the power of the Most High will overshadow you (Lk 1:35). Still, some add the words: “Who was conceived by the Holy Spirit,” joining them to the ones that came before.

Durand has altered the text of Gal 4:4, which in the Vulgate reads: “Misit Deus Filium suum factum ex muliere factum sub lege” b   Durand uses the word sacramentum, but in this instance, he does not intend to use the technical term for one of the seven sacraments of the Church. He clearly means the classical Latin sense of the word, namely, a “sign,” “oath” or “pledge” The same use of this term is made in his discussion of marriage, in Rationale, 1.9.1 sq. a   

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21. Then comes: “He suffered under Pontius Pilate, was crucified, died and was buried.” Behold the second signa in accordance with the humanity of Christ, namely, His Passion, whose timeperiod is described as being: “under Pontius Pilate;” the form is: “crucified;” the line ends with: “died” and “buried.” Thus, mourning, He says through the mouth of David and Jeremiah: The have pierced my hands and my feet; they have numbered all of my bones (Ps 21:17–18). About His death, the Prophet says: The Lord, my Lord controls the passageways of death (Ps 67:21). About His burial, Isaiah says: His sepulcher shall be glorious (Is 11:10). These things are made clear in the Gospel. 22. Then comes: “He descended into hell, and on the third day, He rose from the dead.” Behold the third sign: namely, the Resurrection, but His descent into hell, by which the dead were freed, is what is announced first; thus, in Hosea: I will deliver them out of the hand of death. I will redeem them from death: O death, I will be your death; O hell, I will be your bite (Hos 13:14). This is the strong man of the Gospel who bound the other strong man and plundered his goods (cf. Lk 11:21–22); this is He who says in the Psalm: I have slept and have taken my rest: and I have risen up, because the Lord has protected me (Ps 3:6), who, with the Father saying to Him: Arise, O my glory, arise psaltery and harp (Ps 56:9), who briefly responds: I will arise early (Ps 56:9). The women and men provided testimony of His Resurrection in the Gospel. Moreover, what is said in the greater Creed: “He rose on the third day, according to the Scriptures,” can be explained as meaning that this happened in the manner, the order and the time that were predicted in the Scriptures. 23. Then comes: “He ascended into heaven, is seated at the right hand of the Father Almighty.” Behold the fourth sign: namely, the Ascension; He ascended, just as David says: He ascended upon the cherubim, and He flew; He flew upon the wings of the winds (Ps 17:11); and: The Lord has prepared His throne in heaven: and His kingdom shall rule over all (Ps 109:1), to whom the Father says: Sit at my right hand until I make of your enemies a footstool (Ps 109:1). See p. 227, n. b.

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And so that even a visual testimony of the Ascension is not lacking, Luke says: While the disciples looked on, He was raised up, and a cloud received Him out of their sight (Act 1:9). Then comes: “From there He will come to judge the living and the dead.” Behold the fifth sign, which has not yet been revealed. He shall come manifestly as a King, to whom the Father has given judgment, and just as David says: He has prepared His throne in judgment: and He shall judge the world in equity, He shall judge the people in justice (Ps 9:8–9); and in another place: God shall come manifestly: our God shall come, and shall not keep silence (Ps 49:3); and Luke: He shall so come as you have seen Him going into heaven (Act 1:11); and Micah: The Lord will enter into judgment with His people (Mic 6:2). 24. Then comes: “I believe in the Holy Spirit.” Behold the third person of the Trinity, namely the Holy Spirit, about which Moses says: The spirit of God moved over the waters (Gen 1:2); and the Psalmist: His wind shall blow, and the waters shall run (Ps 147:18); and the Lord in the Gospel: The Spirit, which comes from the Father, will teach you all things (Jn 15:26; Jn 16:13).a The Spirit teaches, sanctifies, lives and forgives sins; through Him we obtain resurrection into glory and eternal life. 25. Thus follows: “The Holy Catholic Church.” And these words and those that follow – ”I believe in the Holy Spirit and the Holy Catholic Church” – can be understood and combined this way: I believe that the Holy Church of the faithful is sanctified by the Holy Spirit. Next: “I believe in the Holy Spirit and in the communion of Saints,” that is, that the Saints are united in the bond of charity by the Holy Spirit. And: “I believe in the Holy Spirit and the forgiveness of sin,” that is, that sins are forgiven by the Holy Spirit. And: “I believe in the Holy Spirit, the resurrection of the body, and life eternal,” that is, I believe that through the Holy Spirit, the body will achieve its glory and the soul, eternal life.

Durand has truncated and combined two passages from John’s Gospel.

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26. But we do not say: “I believe in the Holy Catholic Church,” as Augustinea asserts, because we believe in the Church as we do God, but we believe in the Holy Catholic Church as long as we have fellowship in church and we believe in God; we firmly profess that will we will attain what follows: namely, the communion of Saints, the forgiveness of sins, the resurrection of the body and eternal life. Thus, these are joined together: “I believe in the Holy Catholic Church, the communion of Saints,” that is, through the faith that I have, and by being a part of the Holy and universal Church, I attain the communion of Saints, that is, concord and unity. Just as there is one pastor, there is also only one shepherd; just as there is one God, there is also one faith and one Baptism. Or, I perceive the communion of Saints as being the same as the bread that is blessed: “Believe and you have eaten.” b 27–28. Similarly, with what follows: “I believe in the Holy Catholic Church and the forgiveness of sin;” that is, through the faith that I have, and by being a part of the Holy and universal Church, I will obtain the forgiveness of sins, that is, a cure from leprosy, which is spoken of in the Law and the Gospel. Mary, the sister of Aaron, after staying seven days outside of the camp, was cured of leprosy (cf. Num 12:15). Naaman the Syrian, after bathing seven times in the Jordan river, was cured of leprosy (cf. 2 Kings 5:14). In the same way, the Lord cleansed ten lepers, but only one gave glory to God (cf. Lk 17:11–16). It is said of Mary Magdalene that her many sins were forgiven because she had loved much (cf. Lk 7:47). And the Lord said to the paralytic: My son, your sins are forgiven (Lk 5:20). 29. Then comes: “I believe in the Holy Catholic Church and the resurrection of the body,” that is, through the faith that I have, and by being a part of the Church, I will attain the resurrection of the body, about which Job says: I believec that my Redeemer lives, (Ps.-)Augustine, Sermo de mysteriis baptismatis, PL 40: 1210; cited from De cons. D.4 c.73, Friedberg 1: 1386–1387. b    Augustine, In Ioannis Evang. Tract., 25.12, 26.1, CCSL 36: 254; 260, cited from De cons. D.2 c.47, Friedberg 1: 1331. c   Durand has altered the text of Job 19:25; he has changed scio, “I know,” to credo, “I believe.” a  

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and in the last day I shall rise out of the earth, and in my flesh I shall see my God, my savior (Job 19:25–26); thus in the Gospel: I am the God of Abraham, Isaac and Jacob; He is not the God of the dead but the living (Mt 22:32); and the Apostle: We shall all indeed rise, but we shall not all be changed (1 Cor 15:51). 30. Similarly, what follows must be joined together: “I believe in the Holy Catholic Church and life eternal,” that is, through the faith that I have, and by being a part of the Church, I shall obtain eternal life. This is the land of the living, about which David says: I believe to see the good things of the Lord in the land of the living (Ps 26:13). Eternal life means seeing God the Father and the one whom He sent, Jesus Christ (cf. Jn 17:3). More will be said about this in the sixth part, under the heading, Holy Saturday, where Baptism is discussed.d

Rationale, 6.83.4.

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[26] On the Preaching

1. Since, as we have previously said, the Gospel is the preaching and the Creed is a profession of faith, therefore, after these two, preaching is done for the people, such as an exposition of the words of the Gospel or Creed, or of the Old and New Testaments. The form of preaching is taken from the Book of Nehemiah, in the beginning where it says: the Levites read from the book of the Law of God, and the priest Nehemiah and the scribe Ezra interpreted it for all the people (2 Ezra 8:8–9). Besides, in ancient times, those who were in a state of fraternal hatred were admonished to be in a state of harmony before communing together (cf. Mt 5:24), and to be pure prior to appearing before their Savior, who knows the secrets of their hearts (cf. Mt 6:4); for that reason the practice of preaching was introduced in church. It is for that reason that the Lord’s Prayer, which is said in a low voice at Prime and all the canonical hours, should be said openly with a raised voice at Mass, because this sort of fraternal advice is contained in it. It is nevertheless a common practice that the Creed is sung after the preaching, because the Church professes that it holds the faith that was just preached. 2. Given that the office of preaching is a privileged one, no one should preach except the one to whom this charge has been given, or who, on account of his office, it is incumbent that he do so, according to what the Apostle says: How shall they preach unless they

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are sent? (Rom 10:15); and thus the one who is about to preach, seeks permission, saying: “Grant me, lord, a blessing, etc.”a 3. The preacher ought to be in an elevated place, just as when reading the Gospel, for the reasons written under the heading, On the Gospel,b for: Seeing the crowds, Jesus went up the mountain and opening His mouth, He began to teach them (Mt 5:1–2). And Ezra made wooden steps to stand on when speaking (cf. 2 Ezra 8:4), as was stated in the first part, under the heading, On the church building, where the altar was discussed.c 4. The preacher must humbly profess what he teaches, lest, according to Gregory:d “He preaches with a haughty manner, who assails with holy words, the hearts of his hearers.” And, according to Ambrose,e Christian preaching does not need pomp or elegant speech. According to Gregory,f the preacher should also show: “discretion in his silence, and be profitable in his speech, lest he utter something that should have been suppressed, or he represses something that should have been uttered.” There are nevertheless some who forget this teaching, who, according to Bede,g plunge their listeners down a precipice, not correcting them with things that are salutary, but delighting them when they preach things that are mistaken. Moreover, there are others, according to Gregory,h who not wanting to appear dull, often busy themselves more than is needed in various investigations, with too great subtlety, referring to hidden mysteries in their preaching that cannot be understood. It is therefore proper that he who teaches and This is a formulaic, late Latin phrase used in the liturgy where the lector asks for the blessing of the celebrant before reading. The phrase is: Iube, Domine, benedicere. b   Rationale, 4.24.9 sq. c    Rationale, 1.1.33. d    Gregory the Great, Moralia in Iob, 23.13.24, CCSL 143B: 1162, cited from D.46 c.1, Friedberg 1: 167. e    Ambrose, De officiis ministrorum, 1.19, PL 16:48–49. f    Gregory the Great, Reg. Pastoralis, 2.4, SC 381: 186, cited from D.43 c.1, Friedberg 1: 153. g    Bede, In Epistolam II Petri, 2.15–16, CCSL 121: 275, cited from C.2 q.7 c.31, Friedberg 1: 492–493. h    Gregory the Great, Reg. Pastoralis, 1.11, SC 381: 166, cited from D.49 c.1, Friedberg 1: 175. a   

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instructs, adapt himself to the intellectual level of those being taught, and that he aims his words to match the capacity of his audience, because he who teaches things that cannot be understood by his audience does this not for their benefit but for his own vanity, so that he will appear to know many things, or for flattery, or to please those to whom he is revealing hidden things, about which the Apostle says: Christ sent me to preach, not with wisdom of speech (1 Cor 1:17).a In the Council of Carthage,b it was decreed that anyone who leaves while the priest is speaking in church – that is preaching – which is a sign of disdain, will be excommunicated. 5. After the preaching, the confession of faith is made, and pardon is granted sins of commission and omission, so that with a cleansed conscience – according to what the Prophet says: And I swept my spirit (Ps 76:7) – each one can approach the sacrament of communion which he will soon receive, either spiritually or sacramentally, at Mass; this spiritual communion operates through faith working through love, according to what Augustine says: “Believe and you have eaten.”c

Durand has altered the text of 1 Cor 1:17. De cons. D.1 c.63, Friedberg 1: 1311. c    Augustine, In Ioannis Evang. Tract., 25.12, 26.1, CCSL 36: 254; 260, cited from De cons. D.2 c.47, Friedberg 1: 1331. a   

b   

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[27] The Second Part of the Mass, On the Offertory: Introduction

1. The second part of the Mass begins with the Offertory or with the words: “The Lord be with you [Dominus vobiscum],” which is subdivided into four parts. The first is called the little Secret [secretella]; the second, the Preface; the third, the Canon; the fourth, the Lord’s Prayer, or its preface, namely: “Admonished by salutary precepts [Preceptis salutaribus],” etc. 2. Whatever comes from this point up to the end of the Mass can be called “secret,” which is divided into five parts. The first is from the Offertory up to the Preface, and this is specifically called the Secret. The second is the Preface. The third is the Canon. The fourth is the Lord’s Prayer. The fifth is the Embolism.a Now there were five effusions of the Lord’s blood: the first, in His circumcision; the second, in His sweat; the third, in His flogging; the fourth in His crucifixion; the fifth, when He was pierced with a lance. It is a fitting arrangement that after preaching follows faith in one’s heart, praise in one’s mouth and fruits from one’s labor. Indeed, the preaching is in the Gospel; faith, in the Creed; praise, Embolism is the technical term for the prayer inserted between the Lord’s Prayer and the fraction of the Eucharistic bread: “Deliver us, O Lord, from every evil [Libera nos, quesumus, Domine, ab omnibus malis].” a   

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in the Offertory; fruits, in the sacrifice. Therefore, an Offertory is sung, because a sacrifice of praise is offered; thus the Psalmist: I have gone round, and have offered up in His tabernacle a sacrifice of jubilation: I will sing, and recite a Psalm to the Lord (Ps 26:6); and in Paralipomenon: When the holocausts were offered, they began to sing praises to the Lord, and to sound with trumpets and diverse instruments which David the King had prepared (2 Chr 29:27). 3. The Offertory is sung between the Gospel and the sacrifice, as was stated under the heading, On the Creed.a The priest who is about to say: “Let us pray [Oremus],” precedes that prayer with: “The Lord be with you,” as if he says: Unless the Lord is with you, we cannot pray for our salvation. He adds “Let us pray,” reminding the people to pray that they will believe in the faith that they recited in the Creed, and that they will remain steadfast in it, because Christ said to His disciples: Pray, etc. (Lk 22:46),b inviting each one to return to himself, to examine his conscience and offer God a just sacrifice. Therefore, before the choir chants the Offertory, it is greeted by the priest so that it can sing devoutly. And immediately after he says: “Let us pray,” the choir sings the chant for the offering [canticum offerentium], or the Offertory [offertorium], and the people make an offering, so it will be noted that after fulfilling the commandments, we offer ourselves, as will be discussed under the heading: On the Oblation;c as if everyone making an offering says: I believe, and the faith that I professed in the Creed I will complete with my works, and in my participation in the priest’s prayer. Thus, the priest immediately offers the gifts that must be consecrated. 4. And note carefully that the Offertory verses, composed with great care by the ancient Fathers are today omitted in many places, as much for the sake of brevity, as for the reason that the ministers and the people can devote themselves more freely to the offerings, the prayer and the sacrament of the altar; and also, just

Rationale, 4.25.14. The whole text of Lk 22:46 reads: Pray: lest you enter into temptation. c   Rationale, 4.30.4. a  

b   

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as St. Augustinea says: “The Christian religion, which by God’s mercy was freed, has sacraments that are few in number, and very openly performed.” And according to Jerome,b the chanting of five songs with a joyful heart is better than reciting the whole Psalter with anxiety, because God cannot be moved by the sheer number of words. Today those Offertory verses are no longer sung, except in the Office of the Dead, for the reason that this Office does not follow the rules of many other Offices. 5. Moreover, the practice of singing an Offertory chant was introduced by the Patriarchs who, as was previously stated, would sound horns when they would do their offerings; for God loves the cheerful giver (cf. 2 Cor 9:7). This is also drawn from what Solomon did in the dedication of the Temple and the altar, when he offered a multitude of holocausts with great solemnity; and from Moses, to whom, when coming down from the mountain and greeting and praying for the people, the people hastened and offered gifts. The Offertory is sung while the offering is done, in memory of the joy of the people of Israel offering their gifts for the building of the Temple, or rather, to designate the cry of the woman, about whom we read in Apocalypse, chapter 12: A woman, that is, the Church, clothed with the sun, that is, who was clothed by Christ in Baptism, had the moon under her feet, that is, was treading under her feet all that is mutable, and had on her head a crown of twelve stars, that is, the choir of twelve Apostles, and being with child – read, the things that had happened since her beginning – cried in her delivery and was in pain giving birth (Rev 12:1–2). Therefore, her birth cry or the salvific torture of the Lord is imitated in the Offertory through its grave and its highsounding chant [gravem et grandisonum cantum]; with its extended neumae,c and with an abundance of verses, that are as long as they are joyful; all of which signifies that there is no sufficient way to express these things. It is nevertheless not known who instituted the singing of the Offertory. a   Augustine, Ad Inquisit. Ianuarii, Ep. 55.35, CSEL 34.2: 219, cited from D.12 c.12, Friedberg 1:30. b    (Ps-)Jerome, cited from De cons. D.5 c.24, Friedberg 1: 1418. c   See Rationale, 4.20.5.

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6. The name “Offertory” is taken from “oblation cake [ ferta],” which is the oblation offered on the altar and consecrated by the pontiffs; thus it is called an “Offertory” as if to say, “offered in adavance [prefertum]; it is called an “oblation [oblatio]” because it is “offered [offertur].”a It is also called an “Offertory” because while the Offertory is being sung, the priest accepts the offerings from the people, or the hosts from the ministers, about which we will speak under the heading, On the oblation.b 7. Special attention should be paid to the fact that even though the priest says: “Let us pray,” he nevertheless does not pray immediately; rather, he uses the censer, receives the offerings, and does other things, as if he were saying: He does not cease praying who does not cease to do good works. While the Offertory is being sung and the incense is being prepared, since it brings to mind the Lord’s Passion, silence is observed, up to the point where the priest says, with a loud voice: “World without end [Per omnia secula seculorum],” implying that after His resurrection of Lazarus, Jesus did not go about publicly among the Jews who wanted to kill Him, but He withdrew to the town called Ephrem, and He stayed there with His disciples (cf. Jn 11:53–54). The chief priests, therefore, and the Pharisees gathered a council (Jn 11:47), and one of them named Caiaphas said: it is expedient that one man should die for the people and that the whole nation not perish, etc. (Jn 11:49–50); and from that day they devised a plan to kill Him (Jn 11:53). More will be said about this under the heading, On the bowing of the priest.c

Isidore, Etym. 6.19.24–25. Rationale, 4.30.14 sq. c   Rationale, 4.32.10. a  

b  

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[28] On the Washing of Hands

1. Before the priest offers the sacrifice, he washes his hands again, even though he first washed them when he was vesting himself, as was already said under the heading, On the grooming of the hair.a And he washes them again after the second censing so that he will be more and more cleansed, and can offer a pure and holy sacrifice that is pleasing to God (cf. Rom 12:1); for the Psalmist, even though he had been cleansed, asked to be cleansed even more, saying: Wash me more from my iniquity, and cleanse me from my sin (Ps 50:4). 2. He always washes them on right side of the altar, since the right signifies prosperity, and the left, adversity.b Because more sins are committed in prosperity than in adversity – according to what the Psalmist says: A thousand men fall at your side, namely, on the left, ten thousand on your right side (Ps 90:7) – it is therefore more fitting to wash on the right side than the left. 3. The priest who is about to offer the sacrifice washes his hands to signify that he must wash or purify his conscience with the tears of penitence and compunction, according to this text: I will wash my bed every night: I will water my couch with my tears (Ps 6:7); and therefore, he says: I will wash my hands among the

Rationale, 4.3.1. PGD, 3.18.38, Andrieu 3: 640.

a  

b   

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innocents (Ps 25:6),a that is, the hands are works. And Isaiah says: Wash yourselves and be clean (Isa 1:16); for Christ Himself, before He offered the true and unique sacrifice on the altar of the cross – when He raised Lazarus from the dead – shed tears of mourning, with the Evangelist testifying: Jesus groaned in spirit and was troubled, and He wept (Jn 11:33; 11:35). The priest washes his hands lest he be guilty of the Body and Blood of the Lord (cf. 1 Cor 11:27), according to this text: My hands are clean of this just man’s blood (cf. Mt 27:24);b and also, that they will be cleansed from the earthly bread that has been received in the offering from the people, or from earthly desires.

a    This Psalm verse (Lavabo inter innocentes manus meas) is prescribed in medieval liturgical sources for this rite, including Durand’s own Pontifical: PGD, 3.18.38. b    Durand has substantially altered the text of Mt 27:24.

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[29] On the Corporal Linens

1. Meanwhile, as the priest cleanses his hands, the deacon arranges the corporal linen on the altar,a through which the ministers and the people are admonished to be cleansed from all carnal desires, just as that linen has been cleansed of all natural coloration and moisture; the purity of the corporal signifies the purity of the faithful people. 2. This corporal linen is discussed in a canonical decree:b “Following the deliberation of all who were consulted, we decree that no one should presume to celebrate the sacrifice of the altar on a silk cloth, or on a cloth that has been dyed, but on a pure linen that has been consecrated by a bishop; namely, a linen that comes from the earth, that is, born and woven from the earth, just as the Body of our Lord Jesus Christ was buried in a pure linen shroud; and Christ took on a true body – capable of feeling, and mortal – from the earthly body of the Virgin.” Therefore, by the decree of Pope Sixtus I and Pope Eusebius, the corporal must be made of white linen.c a    As Joseph Jungmann notes, in the early medieval period (up until at least the eleventh century), the “corporal” was a large altar cloth that covered the entire top of the bare table. The Mass of the Roman Rite Its Origins and Development, translated by Francis A. Brunner. 2 vols. (Westminster, MD: Christian Classics, 1951–1955; reprint, 1986), 1: 71. Durand refers to this larger cloth as well as the smaller, square linen cloth placed on the altar upon which the chalice and paten were placed. See paragraph 4. b    De cons. D.1 c.46, Friedberg 1: 1306. c    Ibid.

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3. The corporal also signifies the severity of Christ’s Passion, or His body, which, like the linen, attained its purity through much work and many blows; in the same way the flesh of Christ arrived at the glory of the Resurrection through much combat. The linen also signifies the Church, through which the Body of Christ is understood, which, through many sufferings and pressures, is led to the purity of eternal life. Third, it signifies Christ Himself: since He is so folded togethera that He appears to have no beginning or end, just as His Divinity lacks a beginning and will have no end. And just as the offerings are joined to the corporal and placed on the altar, so too the flesh that is joined to the Divinity is affixed to the cross. 4. And note that in some churches, the corporal linen, which is placed underneath the chalice, is spread out over the whole length of the altar, with four folds in length and three folds in width. It is extended over the altar in this way because, as some say, the cloth [linteamen] with which Christ’s body was wrapped – figuratively represented by that corporal linen – was found extended fulllength in His sepulcher. Its four folds in length designate the four cardinal virtues, namely: justice, prudence, temperance and fortitude, through which our innate passions are repressed. Its three folds in width symbolize the three theological virtues, namely: faith, hope and charity, through which we are united with God. Even more things can be represented by this corporal. The linen that is called a “corporal” is twofold: one which the deacon extends over the altar, and the other which is folded and placed over the chalice, signifying the two cloths with which Joseph wrapped the body of the Lord (cf. Jn 19:40). The corporal that is extended represents the shroud with which the body [corpus] was wrapped in the sepulcher, and therefore is called a “corporal;” the folded corporal placed over the chalice signifies the sudarium or cloth with which His head was separately wrapped. The one that is extended, which is called the “corporal,” signifies faith; the one that is folded, that is named the sudarium, signifies understanding. Durand uses the term complicetur, from the Latin word complico, which literally means to fold a cloth of some sort. a  

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This mystery must be believed, but it cannot be comprehended, so that this faith will have merit, where human reason does not provide proof.a Second, the corporal or cloth that is placed underneath signifies the humility of Christ in His Passion, the sudarium, His hardship. Third, the corporal signifies the towel with which Christ was wrapped (cf. Jn 13:4), the sudarium, the hardships of His persecution. To that end, the linen placed over part of the chalice, namely its higher part, does not conceal the whole thing, through which we are to understand that the sudarium only covered some part of Christ’s head, not all of it, which was the custom of the Jews. Some churches have only one corporal, on account of what is read in the Gospel, that Joseph wrapped the body of Jesus in a clean shroud (cf. Mt 27:59); it does not say in “shrouds,” in the plural, and this is to signify the unity of the sacrament, and it signifies the one shroud in which Christ’s body was wrapped. 5. The corporal remains on the altar until after the consumption of the Body and Blood and the elevation of the chalice from the altar, because the cloth and the sudarium remained in the sepulcher until after the Lord’s Resurrection. Besides, the corporal remains there on account of its whiteness to show the purity of spirit that one must always have when receiving the Body of the Lord. 6. Pope Soterb decreed that consecrated women or nuns must not touch the sacred vessels, such as the chalice or paten, or the sacred linens, that is, the corporals. Nevertheless, women can make vessels of this sort for the altar or ministry, following the example of Mary,c who made and wove such things for use in the ministry of the Tabernacle of the Covenant.

faith – proof. A paraphrase of Gregory the Great, Hom. in Evang. 26.1, PL 76: 1197C. b   D.23 c.25, Friedberg 1: 86. c    Durand seems to be referring to Moses’ sister Miriam (also Maria, in Latin). He claims that she fabricated vessels for the Ark of the Covenant, although he has no particular scriptural reference to support his claim. a   

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7. The small white napkin [mappa] upon which the corporal is extended is commonly called a “pall [palla].” And it is called a “pall” because it covers [palliat] or hides within itself the aforesaid mystery. The altar should be covered with a double napkin to designate a double stole, namely, of the mind and body.

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[30] On the Offering of the Priest and the Office of the Ministers Therein; On the Paten and the Offerings of the People and Clergy

1. After the celebrant washes his hands, the deacon or the priest assisting him extends his hands with a clean towel over the middle of them, and receives the hand of the bishop as if to help him rise from his ceremonial stool [ faldistorium];a this is done not so much to help him, but rather to rouse him, that is, Christ, whom he signifies, that He will rise up and pray for the people, according to this text: Arise, O Lord, help us (Ps 43:27) and again: Arise, you who sleep (Eph 5:14); and thus, it is noted by means of that clean towel, that through clean hands, that is through our works, the Lord is roused to come to our aid before His Father. If, however, this towel is carried to the Pontiff, who is the Vicar of Christ Himself,b then it must be said that it is he himself that is suma   Durand uses the term faldistorium, which is a folding stool or chair that is different from the cathedra or stationary episcopal chair. b    Durand interchangeably uses the term vicarius Christi for bishops and the pope. The term was first applied exclusively to the pope by the papal reformer Peter Damian (1007–1072), and was used by Bernard of Clairvaux (1090–1153) and his

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moned, through the cleanliness of the hands of those for whom he prays, that he offer a prayer that will be efficacious. Still, Christ stands in the first place in performing all good works of the Church, just as we read in Isaiah: You have done all of our works for us (Isa 26:12), in whose place the bishop stands. The celebrant’s minister, who is like a servant or assistant, represents the Church working with him, who, through Her works, is the minister and helper of Christ in His works, just as the Apostle says: For we are God’s helpers (1 Cor 3:9), which the towel, that is devout reverence, shows, since, according to the Apostle: Not that we are sufficient of ourselves to think anything, as from ourselves, but our sufficiency is from God (2 Cor 3:5). 2. Then the bishop or the priest enters the sanctuary, arriving at the consecrated altar – this is the large furnished upper room of Christ (cf. Lk 22:12), where He was to eat with His disciples, and where He would hand them His Body – where He receives the mystical offering from His ministers, recalling what John the Evangelist describes: Six days before the Passover, Jesus came to Bethany, where Lazarus had died, whom Jesus raised to life. And they made him a supper there, and Martha served (Jn 12:1–2). 3. The bishop processes to the altar, without his miter or pastoral staff, but with sacred vestments, as was discussed in the appropriate places.a Consider the order of things: for the Gospel comes first; faith in the Creed follows; then the gifts are offered. It is necessary to hear first: How, says the Apostle, will they believe unless they are preached to? (Rom 10:14).b Then, he who has rightly believed will be able to offer an acceptable gift to God, because: Without faith it is impossible to please God (Heb 11:6). student Eugenius III (r. 1145–1153). Innocent III’s (r. 1198–1216) insistence on the exclusivity of this term for the Roman Pontiff was largely responsible for its success. See Agostino Paravicini-Bagliani, The Pope’s Body, trans. David S. Peterson (Chicago and London: University of Chicago Press, 2000), 58–59. Still, it was not uncommon for liturgical expositors to refer to bishops as vicars of the Apostles and Christ. In this instance it is not clear if he is referring to the pope or a bishop in general, since he simply uses the term pontifex (pontiff). a    Durand devotes all of Book 3 of the Rationale to an exposition of every vestment used by the clergy in the celebration of the Mass. b    Durand has altered the text of Rom 10:14.

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4. Here we must speak of the three types of offerings: namely, the offerings of the priest, the ministers and the people. First, the priest offers himself; he must offer to God what belongs to God, that is, the souls that bear the image of God; then, the things that are necessary for the sacrifice: namely, the bread, the wine and water, and other things that are associated with it. 5. And note that in the Old Testament, twelve unleavened loaves were placed on the table of the Tabernacle, that were totally pure, and they were placed with six on each side, and each one was resting on a golden paten with a handful of incense (cf. Lev 24:5–7). 6. These loaves were called the “priestly bread”a because only priests were allowed to take it from the altar and eat it; or according to Josephus,b because the Lord prescribed that only the priests could make or bake it and place it on the table and remove it; but this decree was not observed. And this proves that the priests should make the hosts for themselves. 7. These loaves used to be called the “propitiary bread [panes propositionis],” because they were placed on the table of propitiation, before the Lord, in perpetual memory of the twelve tribes of the sons of Israel, Exodus chapter 25 (cf. Ex 25:10–22); or, they were called this because they were “placed for a long time [porro positi],” namely, for the whole week. For, at daybreak on the Sabbath, they were placed, fresh and warm on the table, and there they remained untouched until the following Sabbath, and then they were removed; or, they were called this because they had to be placed, successively, on the table, in perpetuity. 8. The host is formed in a round shape because: The earth and its fullness are the Lord’s; the earth and all who dwell in it (Ps 23:1), a    In Latin Durand says: “panes autem isti dicti sunt sacerdotales.” This “priestly bread,” as he calls it, is most often called “presence bread” or “showbread” in modern translations of the Hebrew Bible where this bread is noted. In Leviticus, which Durand seems to paraphrase, the bread must always be present on the table of the Tabernacle, hence the term “show bread” or “presence bread.” b    Flavius Josephus, Antiquit. Iudaicae, 3.6.6; F. Blatt, ed., The Latin Josephus (Copenhagen: Universitetsforlaget i Aarhus, 1958), 236. Durand cites Josephus from Petrus Comestor, Historia Scholastica, Exodus c. 49, PL 198: 1172A.

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so that through its form is signified He who has no beginning and no end, while He Himself is the Alpha and the Omega, that is, the first principle and the end, Apocalypse, chapter 1 (cf. Rev 1:8). Since the host has a round form, from point to point, from this is implied that all things have their origin in Him and all things return to Him; thus the Palmist says: Your faithfulness surrounds You (Ps 88:9). This figure was discussed in the prologue of the second part,a and will also be discussed under the heading, The sixth part of the Canon, under the words “He took the bread.” b 9. To continue, there are two things that are offered: namely, the gift [donum] and the sacrifice [sacrificium]. Whatever gold or silver or other metal is offered is called a “gift.”c Nevertheless, a gift is different from a present [munus], as will be discussed under the heading, On the first part of the Canon, under the words, “These gifts.”d 10.e The sacrifice [sacrificium] is a victim, and whatever is burned or placed on the altar is a “sacred deed [sacrum factum]” or sign,f because by a mystical prayer, the host is consecrated for us, in memory of the Lord’s Passion. But some perverse hereticsg think of us as being filled with great presumption because we sacrifice and call the consecration of the host a sacrifice, when Scripture, in the person of David says: I do not desire sacrifice (cf. Ps 50:18–19; Hos 6:6), and Isaiah: Bring no more worthless offerings (Isa 1:13), and in the Gospel: I desire mercy and not sacrifice (Mt 9:13), and David: For if you wanted a sacrifice, I offered it, etc. (Ps 50:18). Rationale, 2.1.29. Rationale, 4.51.5. c    Isidore, Etym. 6.19.29. d    Rationale, 4.36.8. e    This paragraph was substantially rewritten and expanded by Durand in the second redaction. But as it stands in the original Latin, it has an awkward, roughhewn rhetorical structure that seems incomplete. f    Durand closely follows Isidore, Etym., 6.19.38. g   Although Durand does not precisely name what group of “heretics” he has in mind, it is undoubtedly the Arnaldists, whom he castigates by name in other portions of his treatise. They were followers of Arnold of Brescia (c. 1100–1154), who was condemned as a heretic by the Council of Sens (1141). Arnold was eventually hanged for his participation in the uprising of the Roman republic (1154); his followers were condemned by the Council of Verona (1184). a   

b   

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More was said about this, and the definition of a sacrament, in the first part, under the heading: On the ecclesiastical sacraments.a Everything that is given to God is either dedicated or consecrated; what is dedicated [dedicatur] is “given [datur]” to God through the spoken word, thus the meaning of the name. Therefore, those who think that “consecration” signifies “dedication” are mistaken. 11. The ancientsb used to call the victim [victima] that was placed and killed on the millstone [mola] of the altar an “immolation [immolatio];” only after it had been sacrificed, could it be killed. But now it is appropriate to speak of the “immolation” of the bread and chalice; only the offering of the chalice is a “libation [libatio],” according to what is written: He offered [libavit] the blood of the grape (Sir 50:16), and also what the poet says: “Now pour libations to Jove.”c Therefore, to make a proper libation [liberare] is to “pour out [effundere];” and among the ancients what was offered in the form of liquid, such as wine and oil, used to be called a “sacrificial offering [libamen],” while what was offered in a dry form, such as things like bread or incense, was called an “oblation [oblatio].” 12. Among the ancients,d the sacrifices that they did before they waged war against their enemies [contra hostes] were called “hosts [hostie].” But after the victory [post victoriam], the sacrifices that they would immolate, taken from the vanquished enemies [de victibus hostibus], used to be called “victims [victime],” which will be discussed under the heading, On the sixth part of the Canon, under the words, “Who, the day [before He suffered].”e And “victims” were larger sacrifices than “hosts;” and they used to be called “victims [victime],” because they were led to the altar bound [vincta].

Rationale, 1.9.2. In this paragraph Durand closely follows Isidore, Etym. 6.19.30–32. c    Durand misquotes Virgil as saying: “Nunc pateras liberare Iovi.” The verb should be in the imperative form, libate. Virgil, Aeneidos, 7.133, ed. Hirtzel (Oxford: Oxford University Press, 1959). d    In this paragraph Durand closely follows Isidore, Etym. 6.19.33–34. e    Rationale, 4.51.4. a  

b  

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13. A holocaust [holocaustum] is when all that is offered, such as a lamb or a calf, is entirely consumed by fire on the altar; the Greek word olon means “whole [totum],” and caustos means “setting on fire [incensio].”a Among the Latins, all sacred things are called “ceremonies [ceremonie],” which among the Greeks are called “religious revels [orgia];” but properly speaking, “ceremonies” comes from the word “doing without [a carendo],” since what is offered in the sacrifices men will lack [careant homines] for their own use.b Others call “ceremonies” those things that are observances of the Jews, such as abstaining from certain foods, following the Old Law, since they do without the things from which they abstain.c The sacrament of the bread and wine are called the “Eucharist,” as will be discussed under the words, “Who, the day [before He suffered].”d 14. While the priest does his offering, the ministers perform their offices; the deacon unfolds and arranges the corporal on the altar, which shows that the Gospel, or the Body of Christ, indeed depicts the fullness of His humanity. The corporal signifies this Body of Christ, as was discussed in the previous chapter.e Then the subdeacon first prepares the chalice, arranging the bread and wine that will be used in it, and afterwards consecrated by the priest; for surely, the Law, which the subdeacon here fittingly designates, prefigured the mystery of this type of offering, saying that the priest Melchizedek offered bread to Abraham, namely made from wheat and wine made from berries (cf. Gen 14:18–20), which was afterwards presented and consecrated in truth by Christ, just as we find in Genesis, and as will be discussed under the heading, On the sixth part of the Canon, under the words, “He took bread.” f

a   See Isidore, Etym., 6.19.35. Durand’s text is a garbled version of Isidore, with faulty etymologies for the original Greek words. Isidore has όλος for “whole,” and καῦσις for “burning.” b    Isidore, Etym., 6.19.36. c    Isidore, Etym., 6.19.37. d    Rationale, 4.51.4. e    Rationale, 4.29.3. f    Rationale, 4.51.5.

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15. The offering of the bread and the wine signify the pious desires of the faithful, one in place of the “immolation,” the other as a living “host.” The bread represents the Body of Christ; in the wine is His Blood; in the water, the people. The word “bread [panis],” comes from pan, which is “the whole [totum],”a because in this life and the next, He is our entire life; “wine [vinum]” comes from the “vine [a vite]” to which the Lord compared Himself in the Gospel (cf. Jn 15:1). “Water [aqua]” comes from the word “equality [ab equalitate],” b because through this sacrament [of Baptism], we become the equals of Angels. Even though there are two species, there are not, however, two sacrifices: the unity of the Word effects the unity of the sacrifice, which is that pall with which the sons of Noah covered him (cf. Gen 9:21–23), by which the Christians conceal the intoxication of Christ, that is His Passion, under the form of the sacrifice. 16. Then, when the subdeacon carries the chalice with a corporal on top of it in his left hand, and offers it to the deacon, this signifies that the Lord is the subdeacon when he opens the book, and the deacon, when He says: I did not come to be served but to serve (Mt 20:28). The deacon receives the paten with the host from the hand of the subdeacon between the thumbs and index fingers of both hands, but not without inserting the maniple between his thumbs and the paten. The hands of the subdeacon truly are the works of the Law; the paten, the breadth of the heart; the maniple, the works of the Gospel; the thumb, the force of virtue; the index finger, discretion. These things are done to signify that the works of the Law and the breadth of heart for works of charity do not suffice for salvation, unless they are aided and perfected though the works of the Gospel – whose herald the deacon is – supplied with the force of virtue and spiritual discretion. The index fingers are supported by the thumbs to note that the force of virtue should not be exercised without discretion, which is the mother and foundation of all virtues. Isidore, Etym., 20.6.15. Durand has reworked Isidore, Etym., 20.3.1, who says that “water” (aqua) is so-named because its surface is “level” (aequalis). a  

b  

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17. Next, following the decree of the Council of Ancyra,a the deacon presents the paten with the host to the pontiff, to note that the Church comes to the altar, that is, this solemn rite, through the tradition of the Gospel, which the deacon symbolizes, because the Law, signified by the subdeacon, only prefigured this sacrifice for our salvation, as was previously said. And the pontiff or the priest places the host on the altar; the chalice with the wine is kept by the deacon and he places it on the altar. And concerning these things it should be noted that the host signifies the Body of Christ, not His Blood, while the priest signifies Christ; therefore, only the priest, with no one else’s aid, offers the host, saying: “Accept, O Holy Father”, etc.,b because Christ offered Himself on the altar of the cross to God the Father, and the priest places the host on the altar, on a corporal, as it if it were a clean shroud, indicating that Christ Himself instituted this sacrament and handed it to the Church to be observed, saying: This is my Body, etc., and: Do this, etc. (Lk 22:19). He places and arranges the host with the sign of the cross, because the offering of the priest has to be done in the same way as was Christ’s offering on the cross, in whose memory it is done, and it must be done with the sign of the cross. At the same time, the wine in the chalice truly designates Christ’s Blood, and therefore, only the deacon and not the priest – who designates Christ – holds the chalice, to note that in the immolation of Christ, His Blood was separated from His Body. Nevertheless, the deacon is not alone but with the priest, when he offers the chalice and arranges it on the corporal, or more properly, the priest does this with the deacon as the mediator, from which it is evident why the priest does not say: “I offer” in the singular form, as is said in the offering of the host, but he says: “We offer You, O Lord,” etc.;c from this is clearly proven that both of them must pronounce these words at the same time. The deacon therefore offers the chalice with the priest because Christ not only D. 50 c.32, Friedberg 1: 191–192; D.25 c.1, Friedberg 1: 90. Suscipe sancte Pater. Offertory prayer, OrdPC, Van Dijk and Walker, 502–

a   

b   

503.

Offerimus tibi Domine. Offertory prayer, OrdPC, Van Dijk and Walker, 503.

c   

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offered Himself to the Father, but also offered Himself through the Gospel – of which the deacon is both the symbol and bearer – and He instituted the rite of this sacrifice and entrusted it to the Church; this institution and its entrustment, in his capacity as preacher of the Gospel, should be proclaimed and made manifest in the office of the deacon himself, so that the Church militant will observe it. This is why the deacon must participate with the priest in the offering of the chalice, but not in its consecration, since that alone belongs to the office of the priest. 18. Only the bishop or the priest mixes the water with the wine in the chalice, which no lower cleric is permitted to do, because Christ alone redeemed the people with His Blood. Besides, this mixture designates the union of Christ with the people, as will be seen; and this union cannot be made except through the grace of Christ, in whose place the pontiff or the priest stand. 19. The water and the wine are mixed in the chalice following the institution of Pope Alexander I;a first, to note that there never could have been the salvation of the people without the effusion of Christ’s Blood, nor could there be the effusion of His Blood without the salvation of the people, because Christ reconciled the people to Himself in His death; for it is written that the many waters are the many peoples (cf. Rev 17:15). Christ shed His Blood for the people, as He Himself testifies: This is my Blood of the new covenant, which is shed for many for the forgiveness of sins (Mt 26:28). Second, to note that both water and blood flowed from the side of Christ (cf. Jn 19:34), insofar as there can neither be Christ without the people nor the people without Christ. When water and wine are mixed, Christ is united with the people. This was prefigured in the Mosaic Law, just as the Apostle explains, saying: They drank of the spiritual rock that followed them: and the rock was Christ (1 Cor 10:4). Therefore, the priest pours the water into the chalice, so that just as the water is not separated from the wine, the people will never be separated from Christ. Third, they are mixed together so that Divinity and humanity can be understood as being joined in one person, for through the De cons. D.2 c.1, Friedberg 1: 1314.

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wine is understood Divinity, and in the water, humanity. Therefore, he who serves at the altar and offers water without wine or wine without water to the priest, as far as he can by his own doing, separates the Divinity from the humanity. More is said about this under the heading, The sixth part of the Canon, under the words: “This is my Body” and “This is my Blood.”a 20. Fittingly, the priest or minister who is about to put wine and water into the chalice, first pours a little bit on the ground – not only so that the passageway or the place in the vessel through which it must flow will be cleansed, and if there were something on the surface of the wine or the water to be loosened – but also to show that blood and water flowed to the ground from the side of Christ, for which mystery the priest prepares himself to reenact. 21. We must consider that the water is blessed when it is mixed with the wine but the wine is not. And this is done, as some say, first, because the wine awaits its own blessing; but this reason does not seem to suffice, because in the blessing of the wine, in the form of the chalice, both water and the wine are simultaneously blessed. Thus, a second reason: it can be said that in this place, the wine signifies Christ, who needs no blessing, while the water signifies the people, who in this life, can do nothing without sin, on account of which they need the blessing of God so that they will be rendered worthy of the union with Christ that has been described. This is what is therefore signified when the water is blessed when it is mixed with the wine. Third, the wine is not blessed because the subdeacon, who cannot give a blessing, must pour it in the chalice to fulfill his office, as was previously stated. Fourth, because the people, who are signified by the water, are only united to Christ through the blessing of the grace of Christ Himself, symbolized by the priest doing the blessing. More wine than water must be poured,b according to the judgment of the priest, so that the water will be absorbed by the wine and the wine will retain its taste, and this is done as a sign that the Church must be incorporated into Christ, not Christ into Rationale, 4.51.43; 4.51.49. X 3.41.13, Friedberg 2: 643.

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b   

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the Church; thus Augustinea says: “You shall not change Me unto yourself, as food for your flesh, but I will change you into Me.” This is discussed under the words: “This is the chalice,” b and in the sixth part, under the heading, On Holy Thursday, near the end.c The aforementioned Pope Alexanderd decreed that the offering must be made of a small amount of unleavened bread, saying: “The rarer the offering, the more effective it is.” 22. It should not be omitted that in private Masses, when the server presents the priest with the wine flask, he does not kiss his hand, but he does this with the water flask, since the wine is Christ, the water, the human race, and the kiss signifies the restoration of peace between God and man. But the regular practice is that when something is presented to the celebrant, or when something is received from him, it is accompanied by a kiss on the hand, to designate that all service and all reverence shown to God, in whose place the celebrant stands, must be preceded by fervent charity and love, which is designated by the kiss on the hand. This was discussed under the heading, On the Gospel,e and will be discussed under the heading, On the kiss of peace.f In Rome, the chalice is placed on the side of the offering [of the host], and this is properly done, because he will receive the Blood that we know flowed forth from the side of Christ, and to signify that blood and water flowed from the right side of Christ. Besides, if the right part of the sign of the cross, which is commonly done over the host and the chalice did not extend to that side, then it would not be done over the host, which would still have to be done. The sign of the cross must begin over the host and then be completed over the chalice, which is made evident in many places and from the words of the Canon itself; this will

Augustine, Confessiones, 7.10, CCSL 27: 103–104. Rationale, 4.51.49. c    Rationale, 6.75.10. d   De cons. D.2 c.8, Friedberg 1: 1317. e   Rationale, 4.24.4; 30. f   Rationale, 4.53.1 sq. a  

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be discussed under the heading, On the eighth part of the Canon, under the words, “A victim which is holy.”a 23. Nevertheless, the host is commonly placed between the priest and the chalice; first, to note that Christ is the mediator between God and man (cf. 1 Tim 2:5), and thus, the priest signifies God the Father; the host, Christ; the water in the chalice, the people; for without the mediation of Christ we cannot arrive at the joy of the Resurrection. Second, the host is closer to the priest than the chalice, because we read that it was first consecrated by Christ before His Blood, and that it was first given to the Apostles; but this reason makes more sense for the Romans, of whom we spoke, who begin their crosses over the host and then conclude them over the chalice. When the priest takes the paten with the host, the pitcher of water, the chalice with wine, and the censer with incense, he traces them with the seal of the cross, so that through the power of the cross, every diabolically malignant enterprise will flee, so that it cannot, in any manner, prevail against the priest or the sacrifice. 24. And note that the flasks in which the wine and water for the sacrifice are contained must be reflected upon in a spiritual sense, for in a lowly form are contained the future sacraments which are incomprehensible. The word “flask [ampulla]” comes from “large bubble [ampla bulla],” b signifying the human heart, which should be broad [amplum esse debet] in width with charity. So the flasks, that is, the vessels for offering wine, are the preachers who sharply chide the faithful, or anyone who is intoxicated with the grace of the Holy Spirit and helps to intoxicate others with it. But the water pots [ydrie], that is the water vessels, are the teachers who have drunk from the water of salutary wisdom, who are filled with the living waters. 25. Let us follow a different order to review what has been said. In some churches, the subdeacon carries the chalice in the left hand, and the paten in the right hand, covered, with the cor-

Rationale, 4.43.6. Isidore, Etym., 20.5.5.

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poral on top; one cantor presents the offering in a cloth [ fanon]a and the wine in a flask; another presents the water to be mixed with wine, and finally, the deacon, pouring wine in the chalice, offers it to the priest or the bishop. For the subdeacon is Christ; the chalice, the Passion; the paten, the Cross; the left side, the present life; the right side the future life; the corporal, the Church; one cantor symbolizes the Jewish people; the other, the Gentiles; the flask, devotion; the offering, the Body [of Christ]; the wine, the Blood; the water, the Church; the archdeacon, Christ; the priest or bishop, God the Father. 26. Therefore, the subdeacon carries the chalice, because Christ will drink from the brook on the wayside (cf. Ps 109:7), that is, He endured His Passion in this life; the paten is on the right because through the Cross, He came to glory, on account of which God exalted Him (cf. Phil 2:9); the corporal is on top, because the Church is no longer destined to imitate His Passion. The corporal has been purified, and the Church, through its many tribulations, is conformed to Christ. Our subdeacon, namely, Christ, carried the paten with the chalice when He bore the Cross for His Passion. 27. The first cantor offers the bread with the cloth and the wine with the flask, because the early Church received from the Jews faith in the Passion with spiritual devotion. The offering is given, not with bare hands, but with a whitened cloth, that is, with a white, clean maniple, to note that only those who crucify their flesh with its vices and lusts can worthily receive the Body of Christ. 28. The other cantor brings forth the water which the deacon will mix with wine and offer to the priest or bishop: this is the familial bondb offered to the multitude that Christ offered to God For Durand the term fanon is synonymous with manipulus or maniple. The word can be used to define the covering for the Eucharistic bread or the chalice; a garment that the pope wears under his tiara; and the infulae or the two bands that hang on the back of the bishop’s mitre. See Herbert Norris, Church Vestments: Their Origin and Development (New York: E.P. Dutton and Co., 1950), 94. b   Durand uses the classical Latin word gentilitas which literally means the relationship between members of the same gens (race, family, or clan). a  

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the Father in His Passion. It can also suitably be said that the altar signifies the table at which the Lord ate with His disciples; the altar stone, the Cross; the chalice, the sepulcher or the Passion of Christ – which was discussed in the first part, under the heading, On the picturesa – and the paten, which comes from the word “opening [a patendo],” a wide and broad heart. Upon this paten, that is, upon an abundance of charity, a sacrifice of righteousness must be offered so that it will be the holocaust of a plump soul. The Apostles had this broad-heartedness when Peter said: Even if I should have to die with you, I will not deny you (Mt 26:35). All of the Apostles said the same thing to Christ, but their broadheartedness abandoned them and disappeared when, leaving their master behind, they fled and hid (cf. Mt 26:35). 29. To signify these things, after taking the bread, the priest hides the paten under the corporal, or at least the subdeacon holds it covered, away from the altar. This therefore designates the flight of the disciples and their hiding place, or the blindness of their faithlessness, who, while the true sacrifice was being offered, fled and hid, just as Christ Himself had predicted of them: You will all be scandalized this night because of me. For it is written: I will strike the shepherd and the sheep of the flock will be scattered. But after I have risen, I will go before you into Galilee (Mt 26:31–32). But a small part of the paten is not hidden to show that the Blessed Virgin and Blessed John the Evangelist did not flee or hide; more is said about this under the heading, On the Sanctus.b And when the priest is about to say: “The peace of the Lord [Pax Domini],” as if he is about to announce a formal praise [eulogium] for the Lord’s Resurrection, he once more takes the paten, because: When it was late that same day, the first of the week, though the doors where the disciples were gathered were closed for fear of the Jews, Jesus came and stood in their midst and said to them: Peace be with you (Jn 20:19), gathering together again the sheep that had fled with trepidation. 30. Moreover, the paten, because of its form, which has no beginning and no end, and signifies Divinity, remains hidden up Rationale, 1.3.6–7; 9. Rationale, 4.34.11.

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b  

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to the point of the Lord’s Prayer; this is done to designate that the Divinity remains hidden and veiled for us in this world. But when, in the Lord’s Prayer, we say: “Our daily bread,” it is revealed to show that when we receive our bread which is in heaven, then the Divinity, which is hidden and veiled in this world, will reveal itself to us, so that we will see Him as He really is. This is discussed under the heading, On the resumption of the paten.a But in some places, the paten remains uncovered to signify that the priest prays for the eternal things that are revealed to us through the preaching of Christ. For the paten, which is round, properly designates eternity, which lacks a beginning and an end. 31. Fittingly, the elevated paten is held up, on its outside part, by the deacon, as if he were saying: Imitate me, whose offering extends from the external to the internal part of myself; this implies that we must always bring all our works back to Christ and the eternal crown. The paten removed from the chalice, namely, of the part placed on top of the chalice, signifies the stone that was shaken and rolled away from the sepulcher (cf. Mt 28:2). And note that the deacon hands the paten to the subdeacon assisting him, indicating that Christ conferred on His disciples the power of preaching the reign of God. For more about this subject, see: On the resumption of the paten.b 32. Regarding the offering of the people, it should be noted that the people must do their offering according to what is said in Exodus: You shall not appear before me empty handed (Ex 23:15). And through these gifts that are offered we can commemorate the abundance of sacrificial victims that were offered when King Solomon consecrated the Temple and the altar to the Lord (cf. 2 Kings 8: 62 sq). Following his example, the faithful people offers itself and its gifts to God, but in the Old Testament, the people gathered in Jerusalem during certain great solemnities, namely: Passover, Pentecost and the Feast of Tabernacles, so that they could pray in the Temple, and during those times, were required to make offerings. And note that in the Old Testament, the peoRationale, 4.50.3. Rationale, 4.50.3.

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b  

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ple used to offer sacrifice in accordance with the Law and also, voluntarily (cf. Ex 35:5; 35:29); sometimes, for their sin, other times, in thanksgiving: gifts, votive offerings and holocausts. 33. The sacrifices of the Law are tithes and first fruits, or those things which the Law commands to be offered, in Deuteronomy, chapter 12. A voluntary offering is one that is done spontaneously, offered for the sin of transgression of the Law. Gifts were things offered for the decoration of the Temple. Votive offering were given for the dangers of sickness and warfare. Holocausts were previously discussed. Thus, it says in the Book of Chronicles that the princes did offerings that were votive and spontaneous: for sin, for the king, for their sanctuary and for Judah (cf. 2 Chr 29:20 sq). 34. The rites of the synagogue passed over into the religious practice of the Church and the sacrifices of a carnal people were transformed into the observance of a spiritual people. Just as those people offered Moses a variety of gifts to make the Tabernacle when he came down from the mountain, in the same way, the Christian people give devout offerings to the bishop coming down from the pulpit. One offers gold, imitating the Magi who offered gold to the Lord (cf. Mt 2:11); another, silver, following those who placed money in the chest (cf. 2 Chr 12:10); another, whatever he can from his possessions, so that he will be associated with those, who through Paul and Barnabas, provided necessities to the poor (cf. Act 28:10). 35. But we should not pay much attention to the quantity or the appearance of what is offered, but rather to the intention of the one offering it; thus in Proverbs, chapter 3: Honor the Lord with your wealth (Prov 3:9); and in Tobit, chapter 4: Give alms from your wealth (Tobit 4:7). When Christ was born, the Magi offered Him gold, frankincense and myrrh (cf. Mt 2:11), following the saying of the Psalmist: Kings shall offer you presents (Ps 67:30). Yet according to Gregory:a “What is pleasing is not the offering of gifts but the one offering the gifts.” 36. The bread and wine are also offered for the deceased, according to the text of Tobit: Lay out your bread and wine upon the Gregory the Great, Moralia in Iob, 22.14.28, CCSL 143A: 1112.

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burial of a just man (Tobit 4:18), that is, distribute it; and money, or silver, following the example of Judas Maccabeus, who had twelve thousand drachmas of silver offered for the sins of those who had died, in 2 Maccabees, chapter 12 (cf. 2 Macc 12:43); or a light, to illumine those who are in the darkness of Purgatory, as if the one offering says, when he does this: “May perpetual light shine upon them, O Lord.”a 37. The sacrifice of the Law that they offer consists of tithes and first fruits; a voluntary sacrifice is done with spontaneous offerings: for sins, when they are used for penance; as thanksgiving, when they are offered to God for the reception of some grace; as gifts, when they are offered for the building of churches or for some sacred vessels; as votive offerings, when we are freed from the dangers for which we took a vow; they offer a holocaust, who abandon the world and distribute their goods to the poor. 38. The one offering kisses the hand of the priest, through which is designated that faith is joined to works, as was previously discussed. And the priest touches the hand of the one offering, representing what is said in Leviticus chapters 1 and 4: And he shall put his hand upon the head of the victim: and it shall be acceptable, and help to its expiation (Lev 1:4; cf. Lev 4:4). Those offering the bread and wine signify the disciples who came beforehand to prepare the Passover (cf. Mk 14:12). 39. But clerics and monks, and those who hold administrative office, make no offering, unless it is in the Office of the Dead and in a Mass of a new priest, or in some special solemnities; given that they live off offerings, and that they themselves and their goods are offered to God, they are not bound to make an offering. The men make their offerings before the women, because they designate those who are strong in Christ, namely, the Martyrs in the early Church, who, after suffering many injuries, died as victims for Christ. Then the women offer, designating the more frail ones, namely, the Confessors, who, in times of peace, offered the Lord their praises as sacrificial offerings. Besides: The husband is the

Lux eterna luceat eis Domine. Prayer from the Office of the Dead.

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head of the wife (Eph 5:23), and therefore, the calculation of an account comes from its starting point.a 40. The subdeacons or the acolytes receive the [temporal] offerings that are carried to the hands of the bishop to note that they [the bishops] should not administer temporal things with their own hands but through the hands of others. 41. Fittingly, the Roman Pontiff does not touch any [temporal] offering himself, except those that are offered for the dead, which he receives with his hands, so that he will beat down the error of the dogmatizers who say that the alms are not provided for the dead; but there is an exception with the offering of the bread, which he touches, both out of reverence for the sacrifice that is confected from the bread, and because he is the Vicar of the One who said of Himself: I am the bread of life (Jn 6:48). He receives the other offerings at his feet, on account of what is written in the Acts of the Apostles: They brought the price of the things they sold, and laid it down before the feet of the Apostles (Act 4:34–35), and therefore, they belonged to everyone, as already covered under the heading, On the Gospel.b 42. Fittingly, when Moses saw that the people had offered many things, ordered it proclaimed through the voice of a herald that they offer nothing more, in Exodus chapter 36 (cf. Ex 36:6); but no priest from our own time has been seen doing the same thing. In some places, the parishioners offer the priests a bread that they call “Calendar bread,” on account of what is read in Leviticus chapter 23:c You shall offer two loaves to the priests, and they a  “et ideo a capite ratio est edenda.” Durand is paraphrasing and condensing a difficult Latin passage from Roman law on the lending of money. In short, the conditions of the loan have to be made clear from the start of the transaction. See Dig. 2.13.10, Mommsen 1: 56. In the modern English translation of Justinian’s Digest by Alan Watson the full text reads: “However, an account is understood to be produced only if it is produced from its starting point; for an account cannot be intelligible unless it is examined from its starting point.” The Digest of Justinian / Latin text Edited by Theodor Mommsen with the Aid of Paul Krueger; English trans. edited by Alan Watson (Philadelphia: University of Pennsylvania Press, 1985), 61. b   Rationale, 4.24.4. c    Durand’s reference is a bit confused. The bread offering that corresponds with the beginning of the month is found in Num 28:11.

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shall fall to his use (cf. Lev 23:18; 23:21),a And you shall call this day most solemn, and most holy (Lev 23:21). 43. Once he has received the offerings from the people and the choir is chanting the Offertory, the bishop or the priest returns to the altar, because Christ, after He received the homage of the faithful people, with the crowd exclaiming: Hosanna in the highest (Mk 11:10), when He was close to being sacrificed, entered into the Temple (cf. Mk 11:11).

This is not a direct citation of Leviticus, but a reworked paraphrase.

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[31] On the Second Censing

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1. After the aforesaid mystical offering has been received, the incense is immediately burned, through which is brought to mind the passage written by John in the Gospel, near the beginning, that was discussed in the previous chapter:a Therefore Mary, that is Magdalene, took a pound of ointment that was genuine nard of great value, and anointed the feet of Jesus, and the house was filled with the odor of the ointment (Jn 12:3). The priest makes the sign of the cross with the incense on top of and around the sacrifice and the altar, so that through the sign of the cross and the smoke of the incense, the malice of diabolical fraud is extricated and put to flight. 2. That the priest makes three passes with the incense over and around the sacrifice designates that Mary Magdalene presented and used the ointment on the body of Jesus three times. The first time was when she anointed His feet in the house of Simon the Pharisee (cf. Lk 7:36–38); the second, was when she poured ointment over His head in the house of Simon the leper (cf. Mt 26: 6–7); the third, when she bought spices, and came to anoint Jesus when He was placed in the tomb (cf. Mk 16:1); in this case, her intention is interpreted as an act, because the outcome of what she had started to do did not depend on her.b That the entire alRationale, 4.30.2. The Latin is rather awkward here. I have not translated it literally, to give the sense of what Durand is trying to say about Mk 16:1; that in Mark’s Gospel, Mary a   

b   

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tar is afterwards censed designates that her deed spreads over the whole Church, just as the Lord Himself testifies: Amen I say to you, wherever in the whole world the Gospel is preached, what she has done will be told in memory of her (Mt 26:13). 3. It can also be said that the altar is censed as a symbol of the Angel who stood in front of the altar of the Temple, holding a censer in his hand from which aromatic smoke arose in the sight of the Lord (cf. Rev 8:3–4). Therefore Christ, the Angel of Great Counsel, offered for us His spotless body – filled with the fire of the Holy Spirit and with a sweet odor – to the Lord, on the altar of the cross. The aromatic smoke is the prayers of the Saints, which propagate themselves through the ardor of charity that comes from the Passion of Christ, and ascend to God the Father, and carry us toward the crown of eternity; thus, the priest censing in the shape of a cross and a crown. If he censes only one time, he recalls the singularity of the Passion; if he censes only once in the form of a crown, he recalls the payment of one denarius (cf. Mt 20:9); but if he censes three times, he recalls the operation of the Trinitya in the Passion, and the three orders of glorification; and thus, the one censing says: Let my prayer come before you like incense; the lifting up of my hands, like the evening sacrifice (Ps 140:2).b In the moral sense, the incense of devotion must be burned in the censer of the heart, with the fire of charity, so that it will emit the odor of sweetness; that is, so that we, like our offering, will have a good odor before God, about which Scripture says: To execute the office of the priesthood, and to have praise in His name (Sir 45:19), and to offer incense to God, and a good odor (cf. Sir 45:20). When the priest receives this incense, with which he censes the sacrifice and the altar, he receives Christ. It can also be said that the censer, which the priest passes over the offering, signicomes to anoint Jesus but finds the stone rolled away and an empty tomb. a   The Latin text reads: “si vero ter, eternitatis in passionem operationem.” There are no variant readings in the manuscripts, but this passage seems to make little sense. I have corrected “eternitatis” and substituted “Trinitatis” following the text of Sicardus of Cremona’s Mitrale, which appears to be Durand’s source for this whole paragraph. See Mitrale, 3.2, CCCM 228: 135. b    Verse for the censing of the offering, OrdPC, Van Dijk and Walker: 505.

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fies Christ, through whom he asks that he will be pleasing before God. Fittingly, the incense is directed at everyone to show that everyone has a part in everything that the priest does; thus the Psalmist: Let my prayer come before you like incense (Ps 140:2), except in the Mass for the Dead, as will be discussed in the seventh part, under the heading, On the Office of the Dead.a 4. At the Council of Rouen, as found in book 3 of Burchardus,b in the chapter, “During the time [Ut tempore],” it says: “We decree that during the time that the Gospel is being read, and when the Gospel is finished, the incense is passed over the offering, in memory of the death of our Redeemer.” Pope Leoc also decreed that the incense has to be over the offering. Certain heretics nevertheless talk nonsense when they say that there should not be incense at Mass, because Christ did not produce incense at the Last Supper, and Isaiah says: Incense is an abomination to me (Isa 1:13). Why the altar and the cross are censed is discussed under the heading, On the sprinkling of the Holy Water.d After the censing, he washes his fingers, and can no longer use them – the fingers that will hold the sacred host – for any other purpose until after communion; after the elevation of the host, he joins them together, as will be discussed under the heading, On the eighth part of the Canon.e The one ministering to the bishop takes and folds over his arm the planetaf and other garments, for when the priest of the Old Law was sacrificing, he used to pull the ends of his belt up over his shoulders.

Rationale, 7.35.29. Burchardus of Worms, Decretum, 3.227, PL 140: 722C. c   Durand provides no canonical reference here. There is nothing in the Liber Pontificalis that attributes this custom to Leo I. d   Rationale, 4.4.6. e   Rationale, 4.43.5. f   Durand uses the word planeta interchangeably with chasuble. See Timothy M. Thibodeau, William Durand of Mende: On the Clergy and their Vestments (Scranton/Chicago: University of Scranton Press, 2009), 106–107; 161; 163; 208. a  

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[32] On the Bowing of the Priest, the Kissing of the Altar and the Prayer

1. When the censing ritual is finished, the priest bows and says: “Accept, O Holy Trinity,”a etc., which is taken from the third chapter of Daniel (cf. Dan 3:39–40), so that he might offer a sacrificial victim that is fattened with charity, and that he might be worthy to perform this sacrifice. The bowing of the priest signifies the humility of Christ, who: Emptied Himself, taking the form of a servant (Phil 2:7), becoming obedient unto death, even to death on the cross (Phil 2:8), who also lowered Himself to the feet of His disciples (cf. Jn 13:1–15), and after instituting the sacrament at the meal, prayed to the Father (Lk 22:14–20). 2. Afterwards, standing upright again, he kisses the altar to note that through the Passion of Christ, the people have been freed and reconciled to God the Father; thus the Apostle says to the Ephesians, in chapter 3:b Making peace, that He might reconcile both to God in one body (Eph 2:15–16). As a consequence, when he is about to begin the sacrament [of the altar], he prays for himself and then for the people.

Suscipe Sancta Trinitas. Order of the Mass, OrdPC, Van Dijk and Walker:

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505.

Durand misquotes Ephesians; his reference is to chapter 2 not 3.

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3. Then, turning himself towards the people, he says in a low voice: “The Lord be with you,”a just as was discussed under the heading, On the greeting of the priest;b and immediately, with his voice raised a bit, so that all might aid him with his prayer, as if to show that he does not presume to be able to perform so great a mystery on his own, he exhorts the people, saying: “Pray for me brothers as I pray for you,”c in which is signified what Christ said to His disciples, Luke, chapter 22: Pray that you not enter into temptation (Lk 22:40) and in the same place: I have prayed for you to the Father (Lk 22:32). He exhorts them to pray that the sacrifice will be acceptable to God, and the people similarly ought to pray secretly, responding: “May He be mindful of all your sacrifices, and may your burnt offering be made fat;”d or they respond: “May the Lord accept the sacrifice,” etc.;e or they might say: “May the Holy Spirit descend upon you;”f or this one: “May he send you help from the sanctuary;”g or: “Offer to God praise as your sacrifice.” h We ought to pray for each other, according to the Apostle, to be saved (cf. Jas 5:16). Christ first prayed for Himself: Father, He said, the hour has come. Glorify your Son so that your Son may glorify You (Jn 17:1); then He prayed for the people, saying: Father, keep in Your name those whom You have given me, so that they may be one, as we are also one (Jn 17:11).

Dominus vobiscum. H 3, Deshusses 1: 86. Rationale, 4.14.1–2. c    Orate pro me fratres et ego pro vobis. PGD, 3.19.17, Andrieu: 646. d    Memor sit Dominus omnis sacrificii tui, et holocaustum tuum pingue fiat. Based on Ps 19:4, this prayer was copied from William of Auxerre’s Summa de officiis ecclesiasticis, c. 2 (Douai: Bibilothèque municipale, n. 65), f. 9ra; cf. PGD, 3.19.17, Andrieu 3: 646. e    Suscipiat Dominus sacrificium. PGD, 3.19.17, Andrieu: 646; OrdPC, Van Dijk and Walker: 506. f    Spiritus Sanctus superveniat in te. Edmond Martène, De antiquis ecclesiæ ritibus libri tres (Rouen, 1700–1702; Antwerp, 1736–1738), reprint ed. (Hildesheim: Olms, 1967–1969), 1: 396A; 526; 638A. g    Mittat tibi Dominus auxilium de sancto. Based on Ps 19:3; PGD, 3.19.17, Andrieu 3: 646. h    Immola Deo sacrificium laudis. Based on Ps 49:14; PGD, 3.19.17, Andrieu 3: 646. a    b  

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When he is about to say: “Pray for me brothers,” he turns toward the people because he is clearly addressing them; but when he is about to say: “Let us pray,” after saying: “The Lord be with you,” he turns back towards the altar, since he is not specifically speaking to them but using a formulaic expression to exhort them to pray with him in some form and to give thanks. When he has finished this exhortation to the people, the priest immediately goes towards the altar, on the left side, as was discussed under the heading, On the greeting of the people.a There he at last says the prayer that he suspended at the beginning of the Offertory, when he said: “Let us pray,” to note that Christ returned to the house of prayer in Jerusalem that He had left for a while when He had retired to Ephrem (cf. Jn 11:54). For thus we read in the Gospel: When He came into Jerusalem, He entered the Temple and cast out the buyers and sellers from the Temple, saying: My house shall be called a house of prayer (Mt 21:10–13). 4. The priest attentively recites his prayers so that he is not found unworthy to say them, just as Oza was, who carelessly touched the Ark of the Lord and was struck dead by the Lord (cf. 2 Sam 6:6–7). We do not read that Oza had done anything else wrong, unless it is that he had sexual relations with his own wife the night before. The Bethsamites, because they had wanted to hold the Ark of the Lord, also were killed; seventy leading men were killed, and fifty thousand of the common people (cf. 1 Sam 6:19). The precious Ark is the chalice of the Lord. 5. He prays in a low voice, first, so that he not cheapen the Mass liturgy; and therefore, because this prayer is said “secretly [secrete dicitur],” it is called the “secret [secreta],” by some and the “little secret [secretella]” by others to distinguish it from the “major secret,” which is called the “sacred [sacra]” prayer by some.b This is discussed, along with other forms of silence of this sort, under the

Rationale, 4.14.11. Durand’s references to the “major secret” and the “sacred” prayer are to the Canon of the Mass. a  

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heading, On the secret,a and it was also discussed under the heading, On the Offertory.b 6. Second, he prays in silence so that he can pray more devoutly, so that he will not think about somehow pleasing the people with the form of his voice or body, and because the Lord placed Himself away from His disciples, at a stone’s throw, so that He could pray. 7. Third, that he prays secretly signifies the secret prayers of Christ who said, in Matthew chapter 26: Father, if it is possible, let this cup pass away from me (Mt 26:39). 8. Fourth, this silence recalls the hidden mystery of the sacrifices of the Patriarchs, such as those of Abel and Isaac; the Passover lamb; the red heifer; the scapegoat. 9. Fifth, this silence represents that of the Lord during the Passion, because He was led like a lamb to slaughter (cf. Isa 53:7), which the Martyrs also imitated; thus: “No grumbling resounds, no complaint,” etc.c 10. Sixth, these prayers which follow after the offerings are said secretly and in silence because the Jews, immediately after the resurrection of Lazarus, wished to kill Jesus. He therefore hid Himself in the town of Ephrem, in solitude, and refrained from preaching or performing miracles up to the Sabbath on the eve of Palm Sunday, when He came to the house of Simon the leper, and then openly preached (cf. Jn 11:54; Jn 12:1; Mk 14:3; Mt 26:6). 11. These things are designated by the priest, at the end of the secret, when he again raises his voice, saying publicly and with a raised voice: “World without end,”d words that were explained under the heading, On the prayer.e The second reason he says this with a raised voice is to note that after His Resurrection, Christ preached openly. Third, because it is the beginning of the next prayer, as will now be discussed. Because he asks for the assent and Rationale, 4.35.6. Rationale, 4.27.8. c    Non murmur resonat, non querimonia. Hymn for Vespers, Common of Martyrs, Sanctorum meritis; AHMA n. 153, 50: 204. d    Per omnia secula seculorum. e   Rationale, 4.15.8. a  

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confirmation of the people, since he acts as if he were a legate for the people, therefore, the people giving their assent to his voice say: “Amen,” because the ages were created by Him. 12. When he is about to say this, he places his hands on the altar. First, to note that all worldly thoughts must be set aside, and he must commit himself entirely to God, sharply focusing his entire mind on the sacrifice. Second, he puts his hands down because he summons the people to raise their hearts and to give thanks, and because the raising of the heart towards contemplation must be preceded by the exercise of good works, which is signified by the hands being put down; we give thanks, afterwards, for these good works, to Him who begins them in us and brings them to completion, just as the Apostle says (cf. Phil 2:13); for that reason, he puts his hands down.

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[33] On the Preface

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1. In front of the Preface in the prayer books, a certain figure representing the front part of the letter “V” and outer part of the letter “D” is drawn: those two letters that are conjoined stand for: “It is indeed fitting [Vere dignum],”a each letter standing for a word. Fittingly, the letter “V,” which is closed at the bottom and open at the top, beginning with an elongated line, is a figure of the humanity or human nature of Christ, which had its beginning in the Virgin Mary, but will have no end; the “D,” which is closed in circular form, His Divinity or Divine nature, which has no beginning or end. The region in the middle of these two letters,b where they are bound together, is the cross through which the divine and human realm are joined together and united. This figure is placed at the beginning of the Preface because through the mystery of this union and the Passion of the Lord, men are reconciled with Angels, and human things are joined with the divine in the praise of the Savior. 2. In all Prefaces, men and Angels are brought together to sing together the praises of the King, which is why they are sung with elevated and delightful voices, because in them are represented the praises of the Angels. And the Preface is sung before the altar and H 3, Deshusses 1: 86. In medieval manuscripts, the letters “V” and “D” that are conjoined as Durand describes them also have a line forming the shape of the cross going through the ligature that is shared in the middle of the two letters. a  

b   

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only by the priest, following the text of Apocalypse, chapter 14: And they sang it as a new song before the throne, and no one could learn the song, etc. (Rev 14:3). 3. This prayer is called the “Preface” because it precedes the principal sacrifice. It is as if it is a preamble, that is a preparation for the mystery; a preamble for this whole prayer from: “Therefore [Te igitur],” to: “Lamb of God [Agnus Dei].” In the Preface the priest makes preliminary remarks of thanks and praise to God, so that he might more worthily advance to the consecration of the Body of Christ. It is called a “preparation” because it prepares the souls of the faithful for their reverence of the coming consecration. 4. It is also called the “angelic hymn,” because it is filled with angelic praises. Still, in the little secret [secretella],a the sacrifice is called an “offering [oblatio],” but from “The Lord be with you,” b which follows right after it, up to “Holy [Sanctus],” it is called a “hymn.” Fittingly, as was discussed in a previous chapter, at the end of the little secret, he says with a raised voice: “World without end,”c which is the end of this prayer and the beginning of the Preface, through which the priest brings to mind that Christ is the corner stone, who made both as one, holding together Jews and Gentiles (cf. Eph 2:14, 20), so that there be one fold and one shepherd (cf. Jn 10:16). When the priest is about to say something most worthy of our attention, he greets the people, saying: “The Lord be with you,” hoping that we are such people that the Lord would find it fitting to remain with us, and to celebrate with us that meal, to which the woman brought the alabaster jar of ointment of great value, and poured it over the head of the Lord when He was reclining (cf. Lk 7: 37–38; Jn 11:2; Jn 12:3). And the people respond, saying: “And with your spirit;”d and in this manner, they pray for each other. 5. In the Old Testament, all the priests used to pray when the sacrifice was being consumed, with Jonathan beginning the See Rationale, 4.32.5. Dominus vobiscum. c    Per omnia secula seculorum. d    Et cum spiritu tuo. a  

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prayer and rest responding (cf. 2 Macc 1:23). Then, immediately, the priest, to incite them to prayer, adds; “Lift up your hearts,”a that is, lift them to heavenly things, not earthly things; and he raises his hands for the reasons written under the heading, On the prayer, near the end.b The choir responds: “We have lifted them up to the Lord,”c that is, we have to lift them up; thus, in the canon of Pope Cypriand it says: “Therefore, before the Canon of the Mass, the priest announces the Preface and prepares the souls of his brothers, saying: ‘Lift up your hearts,’ so that when the people respond: ‘We have lifted them up to the Lord,’ they have been admonished that they ought not think of anything else except the Lord.” The choir therefore adds: “We have lifted them up to the Lord,” so that the Church will truly lift Her heart, like the women with the ointment, to the Divinity of the Word, who in faith, touching that head that shared equality with God the Father (cf. Phil 2:6), anointed it with the ointment of the profession of the Catholic faith. 6. The priest fittingly continues His praise, saying: “Let us give thanks to the Lord our God,”e because we must offer thanks to Him for all the gifts that He has accorded us. The choir responds: “It is fitting and right,”f because we must give thanks to God the Almighty. Then follows: “Through our Lord Jesus Christ.”g This should be read as meaning: believing and confessing that, through Him, the Angels praise His majesty, the Dominions adore it, the Powers tremble, etc.h The Church rightly concludes the praise of this holy confession, so that men can sing with the Angels this hymn with a devout heart: “Holy, Holy, Holy, etc.,” i which will be discussed later. Sursum corda. H 3, Deshusses 1: 86. Rationale, 4.15.18. c    Habemus ad Dominum. H 3, Deshusses 1: 86. d   Cyprian, De Dominica oratione, c. 31, CCSL 3A: 109, cited from De cons. D.1 c.70, Freidberg 1: 1313. e    Gratias agamus Domino Deo nostro. H 3, Deshusses 1: 86. f    Dignum et iustum. H 3, Deshusses 1: 86. g    Per Christum Dominum nostrum. H 3, Deshusses 1: 86. h    Paraphrase of the Common Preface. H 3, Deshusses 1: 86. i    Sanctus, sacntus, sanctus. H 4, Deshusses 1: 86. a   

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7. The function of the Preface can also refer to the fact that Jesus went up into a large dining room, in which He said many things to His disciples, and giving thanks, He offered up a hymn to God the Father, about which Matthew says: After reciting a hymn, they went up to Mount Olivet (Mt 26:30). Therefore, “The Lord be with you,” we take as the prayer that He said for His disciples; “Lift up your hearts,” is His ascent into the upper room. Again, with “Lift up your hearts,” we rise to acknowledge the Son and implore the assistance of the Angels who will bring our prayers to Him so that they will be received.a With “Let us give thanks,” we recall the blessing given by Christ and we invite the people to give thanks to God the Father through the Son, through whom we are redeemed and admitted to the company of Angels to offer praise. The priest exhorts the people by saying: “Lift up,” that is, to have their hearts above themselves, or to lift their hearts to the Lord, following the exhortation of the Apostle who says: Seek the things that are above (Col 3:1), not the things that are upon the earth (Col 3:2). For those who dwell in earthly things are not able to offer anything worthy to God, for: Where your treasure is, there also is your heart (Mt 6:21). There are many who, while their mouth speaks of celestial things, their heart meditates on earthly things, of whom the Lord disapproves through the Prophet: This people honors me with its lips, but their heart is far away from me (Isa 29:13). In its response the choir professes that it has accepted the priest’s exhortation in saying: “We have lifted them up to the Lord;” thus, one must guard against sinfully lying to the Holy Spirit, having one’s heart directed downwards towards worldly things. The priest, after getting the people’s attention, exhorts the devout people to give thanks: “We give thanks to the Lord our God,” because He is “God,” that is, Creator; He is “Lord,” that is, the Redeemer; He is “ours,” that is, our Savior. Thus, He is most truly “ours,” since He is all in all (cf. Col 3:11), that is, He meets the needs of all. A reference to the Canon of the Mass: “We pray that these offerings be brought to Your holy altar by the hands of  Your Angels [Iube hec preferri per manus sancti angeli tui in sublime altare tuum].” H 3, Deshusses 1: 90. a   

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8. Thus, since the people have declared that they are directed towards the Lord, the priest therefore adds: “We give thanks,” etc.a The choir, approving and affirming the words of the priest, responds: “It is fitting and right;” b “fitting,” with respect to God, because He is our Lord; “right,” with respect to us, because we are His people and the sheep of His pasture (cf. Ps 99:3). “Fitting” and “right” with respect to either one, so that the people, along with the priest, will give thanks to God, from whom we receive all good things. 9. Then the priest adds: “It is indeed fitting,” etc.c And according to Master [William]d of Auxerre,e this begins the Preface, that is, the prologue or preamble for the Canon that follows, obtaining the goodwill of the Lord, saying: “It is indeed fitting and right, for our duty and our salvation.” f “Fitting,” because He is good; “right,” because He is generous; “our duty,” because He is merciful; “our salvation,” because He is our salvation. Or, “Fitting,” because You created us through a pure act of Your will; “right,” because You redeemed us through Your pure mercy; “our duty,” because by Your grace, You have justified us; “our salvation,” that is, You are full of salvation, because You glorify us eternally. “Always and everywhere to give thanks to You, Lord, Holy Father, Almighty and eternal God.”g He is everywhere, the “Holy Lord;” He is everywhere, “The Father Almighty;” He is always the “eterGratias agamus. H 3, Deshusses 1: 86. Dignum et iustum. H 3, Deshusses 1: 86. c    Vere dignum. H 3, Deshusses 1: 86 d    For some odd reason, Durand refers to William of Auxerre on three separate occasions in Book 4 of the Rationale as “Peter of Auxerre” (4.16.2; 4.20.4; 4.33.9). In his fourth direct reference to him (4.51.2) he correctly calls him “William.” My own work in preparing the apparatus of sources for the Latin critical edition shows conclusively that Durand copied William of Auxerre’s Summa de officiis ecclesiasticis (c. 1218–1228) verbatim in various parts of the Rationale. I used a good fourteenth-century manuscript of his yet unpublished treatise, Douai: Bibilothèque municipal n. 65. See CCCM 140 B: 225–256. e    Summa de officiis ecclesiasticis, c. 1 (Douai: Bibilothèque municipal n. 65), f, 9rb. f    Vere dignum et iustum est, equum et salutare. H 3, Deshusses 1: 86. g    Nos tibi semper et ubique gratias agere, Domine sancte, Pater omnipotens, eterne Deus. H 3, Deshusses 1: 86. a   

b   

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nal God;” thus, the Psalmist says: In every place of His dominion, bless the Lord, O my soul (Ps 102:22); and again: I will bless the Lord at all times, His praise shall always be in my mouth (Ps 33:2). 10. Then follows: “Through our Lord Jesus Christ.”a According to the Apostle: We have an advocate with the Father, Jesus Christ, the just (1 Jn 2:1), who intercedes for us (Rom 8:34), and He is the propitiation for our sins (1 Jn 2:2), who has been heard in all things for His reverence (Hebr 5:7). It is therefore through Him, as mediator, that we offer our praises; through Him, as if He were an advocate, that we show our thanks. 11. “Through whom [the Angels] praise Your Majesty,” etc.b “Majesty” – as if to say: “standing higher [major stans],” or “greater power [maior potestas],” because His power is greater than man’s. “The Angels praise, the Dominions adore, the Powers tremble:”c they by all means “praise,” “adore” and “tremble” before Him who created all things, through whom, along with the Father, all of the spiritual orders were created. For God said: Let there be light, and there was light (Gen 1:3). With His word, He spoke, and with His word, He created, because: By the word of the Lord, the heavens were established (Ps 32:6); all things were made by Him; and without Him was made nothing that was made (Jn 1:3). The priest names the choir of Angels because there is no doubt that the Angels assist with this liturgical office, and to note that the Church must make company with the Angels in order to be pleasing to God. 12. Through what is said: “Lord, Holy, Almighty and eternal God, through Christ our Lord, the Angels praise and the Dominions adore,” etc., we understand that the Church and the Angels praise God, not only for what applies to His being God, but also to the humanity [of Christ]. The priest says: “they praise;” thus, the Psalmist: Praise Him, all His Angels (Ps 148:2); he says: “they adore;” thus Ezra: The host of heaven adores You (2 Ezr 9:6). Per Christum Dominum nostrum. H 3, Deshusses 1: 86. Per quem maiestatem tuam. c    Laudant angeli, adorant dominationes, tremunt potestates. H 3, Deshusses 1: 86. a   

b   

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13. “They tremble;” thus Job says: The pillars of the heavens tremble and they are terrified at His coming (Job 26:11).a They are said to “tremble,” not out of fear of His power, since they are in a perfectly blessed state, but out of a sense of wonderment, or through their servitude of obedience, since, according to the Apostle: They are all ministering spirits, sent to minister (Hebr 1:14). The powers also tremble, not because the order of Angels is corporeal, but rather, this is said so that we understand that all things in the heavens, on the earth and below it (cf. Phil 2:10) tremble and are fearful in the sight of the Divine Majesty, just as we are in the habit of trembling and being fearful in the presence of our own rulers. 14. Then follows: “The heavens and heavenly Virtues.” Through the term “heavens” we understand “Thrones,” because the Lord says: Heaven is my throne (Isa 66:1), and the heavens are said to praise God because they provide the material for praise; thus, the Prophet says: Praise Him you heavens of heavens, and all things above the heavens, praise the name of the Lord (Ps 148:4–5).b The heavens obey the Divine command, since they do not have the power to show themselves as being calm or cloudy. 15. “Cherubim also and the Seraphim.”c To understand what is said about them, it should be noted that there are nine orders of Angels, namely: the Angels, Archangels, the Thrones, the Dominations, the Virtues, the Principalities, the Powers, the Cherubim and Seraphim.d They are called “Angels [angeli]” in Greek, “messengers [nuntii]” in Latin, namely, “messengers” from the heights or the heavens, since they are sent from the heavens to announce and accomplish the will of the Lord.e 16. The word “Angels” is the name assigned to their function, not their nature; they are always spiritual beings, but when they a    In the Vulgate, the text reads: “columnae caeli contremescunt et pavent ad nutum eius.” Durand has altered the latter part of the citation to “et pavent adventum eius.” b    Durand has modified the Vulgate text of Ps 148:4–5, offering a truncated version of those lines. c    Cherubin quoque et Seraphin. H 3, Deshusses 1: 86. d    Durand’s source for the ranking of the order of angels is Innocent III, De miss. mysteriis, 2.62, PL 217: 836D–837D – ed. Wright, 172–175. e    Isidore, Etym. 7.5.1; 7.5.6.

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are sent, they are called “Angels.” Artistic license gives them wings, so that their speed in going to and fro is signified, just as, according to the fables of the poets, the winds are said to have wings, on account of their speed, according to what is written: Who walks on the wings of the winds (Ps 104:3). The Greek word, “Archangels,” is translated as “highest messengers [summi nuntii];” those that announce small or minimally important things are simply “Angels,” while those that announce the highest things are “Archangels.” Therefore, Archangels are so called because they hold the chief place [principatum] among the Angels, for the Greek word, archos, is translated as “prince [princeps]” in Latin. They are both leaders and princes, under whose order, each Angel has an assigned duty.a However, some Archangels are called by their own name, so that how they perform their works can be designated by their name itself.b 17. The Hebrew, “Gabriel,” is translated into Latin as: “Strength of God,” for when Divine power or strength is shown, Gabriel is sent. Thus, at the time when Christ was about to be born, Gabriel announced the One who would come humbly, and conquer the Devil and vanquish the aerial powers (cf. Eph 2:2).c 18. “Michael” is translated as: “He who is like God,” for when something of miraculous power is done in this world, this Archangel is sent, and his name comes from this work itself, because no one has the power to do what God can do.d Thus, he was sent to Egypt to discharge those famous plagues (cf. Ex 7:14 sq). Others have nevertheless said that Michael is the name of one Angel. 19. “Raphael” is translated as: “healing” or “medicine of God;” whenever there is a need for curing or medical care is necessary, the Archangel Raphael is sent.e Thus, he was sent to Tobit, so that he would be freed of his blindness (cf. Tobit 11:13–17). Gabriel,

Isidore, Etym., 7.5.6. Isidore, Etym., 7.5.9. c    Isidore, Etym., 7.5.10–11. d    Isidore, Etym., 7.5.12. e    Isidore, Etym., 7.5.13–14. a   

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Michael and Raphael are discussed in the seventh part, under the heading, On the Feast of St. Michael.a 20. “Uriel” is translated as: “Fire of God.” Just as we read that He appeared as fire in a bush (cf. Ex 3:2), we also read that as fire, he was sent from above and completed what he was commanded.b These are the personal names of the Angels, which were neither given to them by themselves nor by God, but by men, and it is not known by whom; and we do not find any other personal names in the Scriptures, but there are other names for their orders. For the rest, there are: Thrones, Dominations, Virtues, Principalities and Powers, which are understood to be the orders and ranks of Angels, in which orders the Apostle includes the whole heavenly company (cf. Eph 1:21; Col 1:16),c as shall be discussed. 21. But because of this same distribution of offices, some are called Thrones, others Dominations, others Virtues, others Principalities, and others Powers, on account of the particular ranks by which they are distinguished from each other.d 22. The Thrones are companies of Angels which in Latin are translated as “seats [sedes];” and they are called Thrones because the Creator sits on top of them, and through them, He discharges His judgments.e 23. Dominations are those who surpass the Virtues and Principalities, who because they dominate the other companies of Angels, are called “Dominations.” f They are named here because it is them whom we must imitate more because they teach us the skill of dominating; and true dominion is to do the will of the God. 24. The angelic Virtues are adduced by their ministries, through which signs and miracles are done in this world, on account of which they are called “Virtues.”g Rationale, 7.12.3–4. Isidore, Etym., 7.5.15. There is no mention of this name in the Book of Exo-

a  

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dus.

Isidore, Etym., 7.5.16. Isidore, Etym., 7.5.16. e    Isidore, Etym., 7.5.21. f    Isidore, Etym., 7.5.20. g    Isidore, Etym., 7.5.12. c   

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25. Principalities are those who preside over companies of Angels, who receive the name “Principality” because they charge the Angels below them to fulfill their divine ministry; there are some who administer and others who assist, just as it says in Daniel: Thousands upon thousands were ministering to Him, and ten thousand times a hundred thousand stood before Him (Dan 7:10).a 26. The Powers are those [Angels] to which the opposing forces are subject, and thus they are given the name “powers” because evil spirits are restrained by their power, so that they cannot do as much harm as they desire;b they are named here to note that we must restrain the power of the Devil. 27. Cherubim are also said to be lofty powers in the heavens, who are in the angelic retinue; translated from Hebrew to Latin, “Cherubim” means “multitude” or “fullness of knowledge.”c They are therefore a higher company of Angels, who, because they are placed nearer, have been more abundantly filled with Divine knowledge than the others. These are the two animals, sculpted in metal, on top of the propitiary table of the Ark, representing the presence of the Angels, in whose midst God is shown.d 28. Seraphim are the multitude of Angels, who, when translated from Hebrew to Latin mean: “ardent ones” or “fiery ones,” because they are enflamed and surpass others in their charity, and because there are no Angels stationed between them and God. Therefore, the nearer they are placed to God, the more they are inflamed with the brightness of Divine light; thus, as we read in Isaiah: They veil the face and the feet of the one sitting on the throne of God (cf. Isa 6:2).e For that reason, the crowd of Angels cannot fully see the essence of God, because, according to Isidore, the Seraphim cover it.f The Cherubim and Seraphim are named here because, just like them, we must burn with a total love of God. Isidore, Etym., 7.5.19. Isidore, Etym., 7.5.18. c    Isidore, Etym., 7.5.22. d    Isidore, Etym., 7.5.23. e    Isidore, Etym., 7.5.24–25. The passage from Isaiah is not a direct citation of the text, but more of a paraphrase. f    Isidore, Etym., 7.5.25. a   

b   

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29. The name “Seraphin” is found in both the neuter and masculine form, but in the neuter it ends with an “n,” such as in this instance: “blessed Seraphin.” In the masculine form, it ends with an “m;” thus the Prophet says: The Seraphim cried to one another (Isa 6:2–3). Jeromea says that “Cherubin” and “Seraphin” are singular in number and in the masculine form, and that in the plural form, they also end in “n;” this does not mean that those ministering to God have a gender, but rather because words correspond to different genders, according to the peculiarities of each language. In fact, in Greek, the practice is to use an “n” as the ending for words in the neuter form. Josephusb says that that the Cherubin and Seraphin are two winged creatures, as was discussed in the prologue of this part.c The names of the previously discussed orders, aside from the Cherubin and Seraphin, and aside from the names of the Angels and Archangels, are Latin terms. 30. Since there are nine orders of Angels – as was previously said, who, after the fall of the tenth order, on account of its pride, was turned into the Devil, remained steadfast in their perseverance of eternal blessedness – we should ask why three orders are excluded but six are mentioned in the Common Preface, where the word “heavens” is taken to mean the Thrones, as was previously said? Is this to be taken as meaning that these orders do not glorify and adore the Divine Majesty with the others? This is certainly not the case, for the “heavenly Virtues” comprise all the orders, as Gregoryd attests in his homily on this Gospel: And there shall be signs in the sun and the moon (Lk 21:25); thus, the Psalmist says: By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth (Ps 32:6); and again: The Lord of hosts, he is the King of Glory (Ps 23:10). Or by chance, this was done for a certain reason that remains hidden. Jerome, Comment. in Esaiam, 1.1–2, CCSL 73: 7. Flavius Josephus, Antiquitates Iudaicae, 3.6, ed. Franz Blatt (Copenhagen: Universitetsforlaget i Aarhus, 1958): 235. Durand does not cite Jospehus first hand, but as he found him in Petrus Comestor, Historia scholastica, Lib. Exod. c. 47, PL 198: 170D–1171A. c    Rationale, 4.1.15. d   Cf. Gregory the Great, Hom. in Evang., 1.1, 34.10, PL 76: 1079A; 1251C. a  

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31. Dionysiusa has recorded that there were three hierarchies or orders of Angels: he places groups of three in each one, so that imprinted in each of them is a resemblance of the Trinity. And “hierarchy [gerarchia],” b comes from gerax, which means “sacred [sacrum],”c and archos, which is “prince [princeps],” as if to say “sacred primacy [sacer principatus].”d There are also three superior, three inferior and three intermediate orders: the superior are the Seraphin, Cherubin and Thrones; the intermediate are the Dominations, Principalities and Powers. The inferior ones are the Virtues, Archangels and Angels.e 32. The middle rank of each of these orders is what is removed from the Preface, to note that when compared to the eternal Trinity, whose majesty is especially praised in the Preface, all other trinities are made short and imperfect: For who among the clouds can rank with the Lord? Who is like the Lord among the sons of men? (Ps 88:7).f From the superior order, the Cherubin are removed; from the intermediate, the Principalities; from the inferior, the Archangels; and indeed, this eternal and undivided Trinity: “the Angels praise, the Dominations adore, the Powers tremble, with whom we join our voices,” etc.g 33. Almighty God created two types of rational creatures – namely, Angels and humans – who could persist with their divine praises and offer thanks, which, when the superior and inferior orders concelebrate with the same prayer, are joined in their hearts (Ps.-)Dionysius, Hierarchia caelestia, 10.1–2, SC 58: 139–141; Durand does not cite this text first hand. His reference comes from Peter Lombard, Sententiae, 2.9.1, ed. Brady (Grottaferrata: Editiones Collegii S. Bonaventurae ad Claras Aquas, 1971), 1: 371. b   This odd spelling is referenced by Charles Du Cange, Glossarium ad scriptores mediae et infimae Latinitatis (Paris: Librairie des sciences et des arts, 1937–38), 4: 59. c   Durand’s source for this etymology is unclear. It is not in Isidore, nor in Innocent III’s Mass commentary. d   Isidore, Etym., 7.5.6. e    (Ps.-)Dionysius, Hierarchia caelestia, 10.1–2, SC 58: 139–141; cited from Peter Lombard, Sententiae, 2.9.1, ed. Brady, 1: 371. f    Durand’s citation is different from the Vulgate text of Ps 88:7, which refers to the “sons of God [in filiis Dei].” g    H 3, Deshusses 1: 86. a  

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with the celestial harp, about which John says: And I heard a voice that was like harpers playing their harps, and they were singing as if it were a new song (Rev 14:2–3). 34. The priest therefore says: “In joint exultation concelebrate,”a because all of the previously named orders, along with humans, concelebrate with the same exultation the Majesty of God the Father, through Christ; “In humble praise, saying,” b as if to say, not with the presumption of pride, but with a humble praise: “Saying: Holy, Holy, Holy,” etc.c 35. Pope Gelasiusd composed Tracts and hymns, and dictated Prefaces with certain melodies and polished words. And it should be noted that even though in the past, there were innumerable Prefaces, today, there are only ten that are canonically approved. Thus, Pope Pelagiuse says: “We have found that only these nine Prefaces should be admitted into the sacred catalog: one for the Resurrection and for the Sunday in Albs,f that is, for Easter week; another, for the day of the Lord’s Ascension; the third, for Pentecost; the fourth for the Lord’s birth; the fifth, for the Epiphany of the Lord; the sixth, for the Apostles; the seventh, for the Holy Trinity; the eighth, for the Cross; the ninth, for the fast, only said during Lent,” about which more will be said in the sixth part, under the heading, Ash Wednesday.g 36. But Pope Urban added a tenth Preface, for the Blessed Virgin Mary, namely this one: “Our duty and our salvation …of Your only Son.” h

Socia exultatione concelebrant. H 3, Deshusses 1: 86. Supplici confessione. H 3, Deshusses 1: 86 c    Dicentes: Sanctus, Sanctus, Sanctus. H 4, Deshusses 1: 86 d   Liber Pont., c. 51, Duchesne 1: 255. This reference became the basis of the attribution of a Sacramentary (the “Gelasian”) to this pope who reigned from 492–496. e   De cons. D.1 c.71, Friedberg 1: 1313. f    Durand uses the term “in albis paschalibus,” by which he means the more common term, “Dominica in albis,” a reference to the custom of the recently baptized “depositing” their white albs that they had received the Sunday before Easter. g   Rationale, 6.28.1. h    Equum et salutare que et Unigenitum. D.70 d.p.c.2, Friedberg 1: 257. a   

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[34] On the “Holy [Sanctus]”

1. The Church hopes to be in the company of Angels and Archangels – something that has already been mentioned in the Preface – so immediately after the Preface, she joins herself with the angelic chants, singing this hymn: “Holy, Holy, Holy,” etc.,a whose chanting Pope Sixtus Ib established. This is the song that the boys sang to the Lord, who revealed Himself to them on the tenth day of the month, and who stayed with them until the fourteenth day of the month, in Bethany (cf. Ex 12:6, 12:18).c When the priest finishes his praise or the Preface, the whole choir, which represents the Church, then sings the angelic hymn together, so that one uniform glory, praise and honor can be sung to the Father, Son and Holy Spirit. 2. It should be noted that this hymn is partly composed of angelic words and partly composed of human words: the first part contains the angelic, while the last part, the human words. We therefore read in Isaiah, chapter 6, that the Seraphin cried out to each other back and forth: Holy, Holy, Holy is the Lord of hosts! All the earth is filled with His glory (Isa 6:3). We also read in the Gospel, Matthew, chapter 21, and Mark, chapter 11, that: The multitudes that went before and that followed cried, saying: Hosanna to the Son Sanctus, Sanctus, Sanctus. H 4, Deshusses 1: 86. Liber Pont., c. 8, Duchesne 1: 128. c    Durand’s cryptic allusion is to the institution of the Jewish Passover in the twelfth chapter of the Book of Exodus. a    b  

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of David: Blessed is He that comes in the name of the Lord (Mt 21:9; Mk 11:9–10). And indeed, the voice of the Angels, namely: Hosanna in the Highest (Mk 11:10), draws attention to the mystery of the Trinity and its unity in God; the human voice, namely: Hosanna to the Son of David, etc. (Mt 21:9), resounds with the celebration of the sacrament of the Divinity and humanity in Christ. Therefore, we justly sing the chants of the Angels in Church, because we have no doubt that through this sacrifice, earthly things are joined to celestial things; therefore, we cry aloud with the Angels that we can be saved in the heavens. 3. It should also be noticed that “Holy” is said three times, to denote the Trinity, or the distinction of Persons in it, but “Lord God of Hosts” is only said once, to note the unity of the Divine essence, because it is this unity that is adored, so that in this way, the mystery of that unity is confirmed. Likewise, it is said three times, in the singular form “Holy [Sanctus],” and it is not said in the plural form, “Holies [Sancti],” so that one holiness in these three Persons, and one eternity can be understood. This was not only chanted by the Seraphin, under the throne of the Most High God, as the Prophet says (cf. Isa 6:3), but also by the four animals, according to what is said in Apocalypse: And round about His seat, they do not rest day and night, saying: ‘Holy, Holy, Holy, the Lord God Almighty’ (Rev 4:8). 4. We say that God is “Holy [Sanctus],” that is, He is “sanctifying [sanctificans],” not “sanctified [sanctificatus],” thus: Be holy because I am holy, for I am the Lord your God (Lev 11:44).a The Father is called “Holy” because the Son says: Father, sanctify them in truth, whom you have given me, for you are holy (Jn 17:11; 17:17).b The Son is called “Holy,” with the Angel bearing witness: The Holy One to be born shall be called the Son of God (Lk 1:35). The Holy Spirit is called “Holy,” with Christ Himself saying: Receive the Holy Spirit; whose sins you shall forgive shall be forgiven (Jn 20:22–23).

Durand has altered the ordering of this sentence from Leviticus. Durand has substantially altered this passage from John.

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5. Then we say: “Lord God Sabaoth,” that is, the “Lord of Hosts,” namely, of the Angelic and human armies: Terrible as an army set in array (Song 6:10), about which the Angels say in the Psalm: Who is the King of Glory? The Lord of Hosts (Ps 23:10).a God has as many armies on earth as there are orders in the Church; He has as many armies in heaven as there are Angelic orders. Through the term “the heavens and the earth” is implied that Angels and men are filled with divine grace, or in the literal sense, that the heavens and the earth are full of divine glory, because the Divine nature is everywhere present; thus the Prophet says: If I ascend to the heavens, You are there; if I descend to the nether world, You are present there (Ps 138:8). 6. “Sabaoth,” is therefore translated as “Lord of Hosts,” or “of the armed forces,” or “of the victors;” or it can mean: “Almighty,” since He Himself is the Lord God, and He is the Almighty who deploys the Angelic and human armies. Therefore, we say: “Heaven and earth are full of Your glory,” that is, the heavens and the earth are governed by His glory, and that those who are in the heavens and on the earth glorify and honor His holy name; in reality, the heavens are filled with glory, while on earth, there is hope of glory. This glory will be a reality when this text is fulfilled: Your will be done on earth as it is in heaven (Mt 6:10). When we say: “Heaven and earth are full,” etc., we give thanks to the Creator of all good gifts. 7. When we say: “Blessed is he who comes,” etc., we especially give thanks for the gift of redemption. Since it is necessary to confess the mystery of the Incarnation to attain eternal salvation, we rightly add: “Blessed is he who comes in the name of the Lord.” b For He said: I have come in the name of the Father (Jn 5:43); the name of the Father is the name of the Son, about which the Prophet says: Behold the name of the Lord coming from afar (Isa 30:27). When the “Holy” is begun, we must remain standing while bowing because we venerate the Incarnation and the Divine Majesty, brought to mind by the song of Angels and men. When sayIsidore, Etym., 7.1.7. H 4, Deshusses 1: 86.

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ing: “Blessed,” etc., since this comes from the Gospel, we must mark ourselves with the sign or the standard of the cross because Christ triumphed through the Cross and also made us triumph. When Christ came to Jerusalem and came down from the Mount of Olives, the sons of Israel then cried out: Blessed is he who comes in the name of the Lord (Mt 21:9; Mk 11:10), because the coming of Christ into Jerusalem signifies the future resurrection, when He Himself shall come to judge the living and the dead, and will appear to us in the same body in which He suffered for us, and then at the name of Jesus, every knee shall bow, and those that are in heaven and on earth, etc. (cf. Phil 2:10); it is for this reason that some begin to kneel at this point and to pray devoutly. 8. Then comes: “Hosanna,” which is a Hebrew word that means: “Save me!” which should be read as: “Save Your people” or “the whole world.”a The word comes from osi, which is translated as “save,” and anna, which among the Hebrews is the interjection of a supplicant, signifying the emotions of someone begging for something.b When the whole word is said, it is: Osianna, which we say as “Osanna,” with the middle vowel corrupted and elided;c we do this out of ignorance, or we knowingly blend two vowels into one, eliding the vowel, as is the custom when writing metrical verses.d 9. Then we twice say: “Hosanna in the highest,” on account of the two parts of our salvation which are the robe of our soul and the robe of our flesh, through which the Saints achieve the beatific vision in glory, namely, so that we can be counted among the Angels, saved in soul and body. “In the highest,” that is, “in the heights,” which is obviously, in heaven. We also find this versicle in Psalm 117, which the crowd also said: “Hosanna,” which corresponds to what is said there: O Lord, save me (Ps 117:25), followed by the same words: “Blessed is he who comes in the name of the Lord” (Ps 117:26). Cf. Isidore, Etym., 7.19.23. Isidore, Etym., 7.19.22. c    Isidore, Etym., 7.19.23. d    Cf. Isidore, Etym., 7.19.23. The Latin is rather complex at this point, and does not follow Isidore verbatim: “aut scienter synalimphantes, vocalem elidimus.” Durand is referring, technically to what is called in English (from the Greek), “synaloepha,” the reduction of two vowels into one. a   

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10. Fittingly, in this singing in unison of Angels and men, sometimes the organ resounds loudly; this was introduced by David and Solomon, who established hymns for the sacrifices to the Lord, and that they would be accompanied by organs and other musical instruments, and the praises of the people would resound with them. Nevertheless, since the heart is so much greater than the body, we should confess the Lord with a much more devout heart than a body; this will be discussed at the end of the prologue of the fifth part.a 11. From this moment on, Christ’s Passion will be represented with gestures and words; now the deacon and the subdeacon go behind the back of the bishop or the priest in which is signified the fleeing of the Apostles during Christ’s Passion, which was discussed under the heading, On the Offering.b But if they stand behind the altar and are looking towards the bishop, they signify the women who stood and watched the Passion from afar. But all who stand behind the bishop or face him bow down, venerating the Divine Majesty and the Incarnation of the Lord, which have been announced by the song of the Angels and men. The Angelic order saying: “Holy, Holy, Holy, Lord God Sabaoth,” announces the Divine Majesty; the order of humans saying: “Blessed is he who comes in the name of the Lord,” signifies the coming of Christ in the flesh. The bowing down itself signifies the sorrow of the disciples over the death of Christ; of those who did not dare to stand and confess that they were His disciples; therefore, they continue to bow until the words: “Deliver us from evil.”c For it was vain for them to arise before light (cf. Ps 126:2), that is, to glory before the Resurrection of Christ, through which they were freed from all tribulations; and this is the reason why this petition in the Lord’s Prayer comes in the seventh place, because seven is the universal number. This was discussed under the heading, How the bishop or priest and their ministers should stand at the altar.d Rationale, 5.2.60. Rationale, 4.30.1. c    Libera nos a malo. H 18, Deshusses 1: 91 d   Rationale, 4.11.1. a    b  

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1. After the proclamation of the Preface comes the Secret, in silence, in which the Canon of the Mass is devoutly said, and the sacred mystery is performed; something that can only be done by a priest because, according to Matthew, only Christ prayed (cf. Mt 26:36; 26:42). And, according to some, this is where the Mass begins, because all the rest is ceremonial. The Canon of the Mass and the Offertory, as was said in the chapter, On the Preface,a are called an “action,” “canon,” “secret,” and “sacrifice.” An “action [actio]” because of the sacred mysteries that are done there [aguntur], and because in that place, our case is brought before God,b as was stated in the prologue of this part.c Thus there is a practice, on certain days, that under the heading: “In the unity,” etc.d and: “This oblation,”e certain words are added or said, outside of the ordinary Canon or words of action; therefore, in some Missals, in Rationale, 4.33.3. Durand uses the classical Latin term actio in the strict legal sense. An “action” is the technical term for bringing a case before a legal tribunal. A “cause for action” was the technical term by which someone could legally prosecute a case in a Roman court of law; that is, they had both the standing and the legal precedent sufficient to begin a case before a magistrate. c    Rationale, 4.1.49. d    Communicantes. H 7, Deshusses 1: 88. e    Hanc igitur oblationem. H 8, Deshusses 1: 89. a  

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various places, above these additions, a title or a rubric is written, namely: “Within the action [Infra actionem],” thereby noting that these words ought to be said in the middle of the action or the middle of the Canon. 2. The Canon is so called because it was composed according to the rules of the Fathers: some of these mystical words were established by the Holy Fathers. The Greek word “canon” is translated as “rule [regula]” in Latin.a The word “canon” is also used because Christ the true priest is regularly represented in it, or because in the Canon, the consecration of the sacrament is regularly performed. It is called a “sacrifice” with respect to its most noble part, which was discussed under the heading, On the offering.b It is called the “Secret” as if to say it is hidden from us because human reason cannot fully grasp so great a mystery, which is rightly celebrated in a low voice. 3. To signify this mystery, when the priest starts the Secret, he is veiled in some form by some curtains that are on the sides of the altar, as will be discussed in the Fourth part of the Canon, under the words, “This oblation.”c It is also called the “Secret” because it is said secretly and in silence; for Christ, coming from the consecration of His Body, prayed secretly and alone from the hour of the Last Supper until He was hanging on the cross, which is signified by these secret payers. In times past, the ancient Fathers used to perform the sacrifice and receive communion in silence, a practice that we also observe today on Holy Saturday. Moreover, as John the Evangelist relates (cf. Jn 12:36), after Christ was received with honor and exalted by the crowds with palms and praises, He left and hid Himself, not out of fear of the tumult, but out of the necessities of His duty, since His hour had not yet come (cf. Jn 7:30), but when it had arrived, He willingly went to His Passion. Therefore, the Secret said in silence represents the hiding place of Christ, in which only a deep devotion is directed towards the Lord. At that point, the priest must enter the chamber of his Isidore, Etym., 6.16.1, cited from D.3 c.1, Friedberg 1: 4. Rationale, 4.30.10. c    Rationale, 4.39.1. a    b  

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own heart, and closing the door to his corporeal senses, must pray to God the Father, who hears the cry of the heart, not the cry of the voice. 4. Therefore, Anna, who can be taken as symbol of the Church, accomplished what she asked for not through a noisy request but with a quiet devotion, about which we read in the Book of Kings: She spoke in her heart and only her lips moved, but her voice was not heard at all (1 Kings 1:13). Also, the Lord said to Moses: Why do you cry out to me? (Ex 14:15), even though he was silent. The Prophet also says: The things you have said in your hearts, be mournful for them on your beds (Ps 4:5).a 5. Still, it can also be said that the little Secret [secretella] represents the time when Christ came to Jerusalem for the Feast of Tabernacles, without being known (cf. Jn 7:10). This Secret [the Canon] represents the time when He was received in Jerusalem with hymns and palm branches, and six days later, He was crucified. The Preface represents when Christ was in the upper room and sang a hymn, and after this was done, they went out to the Mount of Olives (cf. Mk 14:28). “Lift up your hearts [Sursum corda]” represents the Ascension. 6. Secondly, the Secret is said in silence so that the priest might not be distracted by saying what he is doing in a loud voice. Third, so that the voice of the priest will not fail him on account excessive volume. Fourth, so that the most holy words will not be defiled. 7. We do find that in ancient times, the Canon used to be said publicly and with a loud voice, and all used to know it by heart and used to recite it in the lanes and streets (cf. Lk 4:21). But, when certain shepherds sang it in the fields, and placed bread on top of a rock, at the mention of the sacred words, the bread was turned into flesh; then, with fire sent from heaven, they were struck dead, through a divine judgment.b It is for this reason that the holy Fathers decreed that these words must be said in silence, using the a    I have corrected Durand’s Latin for the Psalm verse from “Dicite in cordibus vestris” to what is in the Vulgate, “Dicitis in cordibus vestris.” b    Durand seems to have redacted this version of this odd story from two sources: Sicardus of Cremona, Mitrale, 3.6, CCCM 228: 183; Innocent III, De miss. mysteriis, 3.1, PL 217: 840C–840D – ed. Wright, 181–182.

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penalty of anathema for those who would say them, except for a priest who stands before an altar, at Mass, in sacred vestments. Some prayers that come before the Preface that are said in silence are also called “secret,” which was discussed, along with the silence, under the heading, On the bowing of the priest.a 8. The mind of the one consecrating, as was previously said, must be focused on that action alone; those who offer adoration must adore in spirit and in truth (cf. Jn 4:23). So that the dying fly not spoil the sweetness of the ointment, Ecclesiastes, chapter 10 (cf. Eccl 10:1) – that is, that unsuitable thoughts diminish the devotion of the prayer – they are driven away by the fly swatter of the spirit – that is, they are repelled by the infusion of grace, until the coming of the south wind (cf. Song 4:16) – that is, the arrival of the Holy Spirit – which blows in the garden – that is, it makes the spirit fruitful – which will overflow with fragrance (cf. Song 4:16) – that is, the virtues will abound. During the summer time, a real fly swatter is used while the Secret is being said to designate this. 9. For the same reason, that a fly not come and spoil the sweetness of the ointment (cf. Eccl 10:1), it can be stated that the Canon should be said quickly and not in a morose manner that would make those ministering grow weary; thus in Exodus it says: Do this quickly (cf. Ex 12:11; Jn 13:27),b which refers to the sacrifice of the lamb, and is also confirmed here: And you shall eat in haste (Ex 12:11); but still, this should not be done too quickly, because the sacrifice must not be offered without salt, that is, without discretion or devotion. The Canon must also be read from a book so that it not be contaminated by any error. 10. The priest celebrating the Mass represents the things that were done long ago when the High Priest entered the Holy of Holies; this was Christ, whom the High Priest prefigured. Therefore, everything that is done, from the beginning of the Secret to the end of the Canon represents the Passion, burial and Resurrection of the Lord. We also remember those things that happened the Rationale, 4.32.3. This is not a citation from Exodus; it is a reference to Jn 13:27 interpolated into the text of Exodus. a  

b   

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week before the Passover, from the tenth day of the moon of the first month, when Jesus left Jerusalem, up to the seventeenth day, when He rose from the dead. For this reason, in many Sacramentaries, an image of the crucifix is depicted, between the Preface and the Canon, so that not only an understanding of the text but also the viewing of that picture will inspire the priest’s remembrance of the Lord’s Passion. 11. And as it so happens, through divine providence and not through human agency, the Canon begins with the letter “T,”a which in Hebrew is called “Tau,” which through its own form, shows the sign and expresses the mystery of the cross, with the Lord saying through Ezekiel: Put the Thau on the foreheads of those who moan and groan over the abominations in Jerusalem (Ezek 9:4), because through Christ’s Passion, all of these things were fulfilled and made efficacious on the cross. But in some manuscripts, the Majesty of the Father and the image of the cross are depicted, so that the priest might see that he is in the presence of Him upon whom he calls and whom he addresses when he says: “Therefore, most merciful Father,” etc.;b and also that the Passion that is represented here might penetrate the ears of his heart. The priest kisses the feet of the Divine Majesty, and he makes a sign of the cross on himself, indicating that he is reverently entering the mystery of the Passion. Still, others first kiss the feet of the Divine Majesty and then the feet on the crucifix, following the order of the Canon; others do the opposite, because we come to the Father through the Son (cf. Jn 14:6). And then saying: “Therefore, most merciful Father,” he bows, as will be discussed later. The Secret therefore represents the Passion. The Passion begins here: “Wherefore, O Lord, we, Your servants,” etc.;c the crucifixion is here: “A victim which is pure, a victim which is holy, a victim which is stainless;”d the prayer of Christ on the cross begins here: “We most humbly implore You,” Te igitur. Te igitur. H 5, Deshusses 1: 87. c    Unde et memores. H 11, Deshusses 1: 89. d    Hostiam puram, hostiam sanctam, hostiam immaculatam. H 11, Deshusses 1: 89. a   

b   

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etc.a The bowing of the bishop or priest in front of the altar at that point signifies the moment when Christ gave up His spirit with His head bowed (cf. Jn 19:30). The raising of the priest’s voice when he says: “To us sinners also,” b signifies the exclamation of the centurion, who said: Truly this man was the Son of God (Mt 27:54). The two crosses made over the Body [of Christ] and the chalice teach us that Christ was crucified for the two peoples. The pieces of the host dropped into the chalice signify the Body of Christ; the wine in the chalice, His Blood. The subdeacon who withdraws from the sight of the bishop when he begins the “Our Father,” signifies the women going back from the tomb when the Lord was buried. The paten signifies the hearts of the women that were enlarged with charity when they made their way to do the funeral rites at Christ’s tomb, as was discussed under the heading, On the oblation.c 12. It has been handed down to us that Pope Gelasius,d who was the fifty-first pope after Peter, was primarily responsible for arranging the Canon; for the whole Secret was not done at once, nor was it written by one person, as will be discussed in the third part of the Canon, under the words, “In the unity.”e And there are other words, not found in the text of the Gospels, that were added by others about whom we know nothing, as will be discussed in the sixth part, under the words, “Having raised His eyes [Elevatis oculis].”f Still, no one may subtract or add to the words unless it might be the names of those for whom the sacrifice is being offered, as will later be shown in the tenth part. 13. It should be noted that that some remain seated during the Canon of the Mass, thus signifying the Apostles who remained in the upper room seated in sadness over the killing of the Lord; others stand, signifying Moses, who stretched out his hands when he prayed, and Aaron and Hur would hold up his hands (cf. Ex 17:12), Supplices te rogamus. H 13, Deshusses 1: 90. Nobis quoque. H 14, Deshusses 1: 90. c   Rationale, 4.30.30–32. d  Liber Pont., c. 51, Duchesne 1: 255. e    Rationale, 4.38.2. f   Rationale, 4.41.13. a   

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which was discussed under the heading, On the prayer.a Still others, who are among the ministers of the celebrant, neither sit nor stand, but wearing sacred vestments, stand with their face down, as was discussed under the heading, On the Holy, Holy, Holy,b and under the heading, How the priest and his ministers should stand at the altar.c

Rationale, 4.15.18. Rationale, 4.34.11. c   Rationale, 4.11.1 sq. a  

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1. We saw beforehand that we would devote ourselves here to an exposition of the Canon. Nevertheless, whatever we attempt to express by way of an exposition will appear to be hardly of any importance. For the tongue fails, words disintegrate, mental powers are conquered, and understanding is overpowered. But I will knock at the door, so that my friend might give me the three loaves (cf. Lk 11:5–13) that are necessary for this meal, namely: faith, which asks for and receives life; hope, which seeks and finds the path; and charity, which knocks and opens the door of truth (cf. Lk 11:10; Jn 14:6). The Canon contains eleven parts.a The second part begins with: “Remember, O Lord [Memento Domine];” the third, with: “In the unity [Communicantes];” the fourth, with: “This oblation [Hanc igitur];” the fifth, with: “This our oblation [Quam oblationem];” the sixth, with: “Who, the day before [Qui pridie];” the seventh, with: “In a like manner [Simili modo];” the eighth, with: “Thus, calling to mind [Unde et memores];” the ninth, with: “Most humbly we implore You [Supplices te rogamus];” the tenth, with: “Remember [Memento];” the eleventh, with: “To us sinners also [Nobis quoque].” The full Canon is found in H 6–H 14, Deshusses 1: 87–90. Durand’s source for the division into eleven parts is Hugo A S. Charo, Tractatus super Missam, De sec. part. Miss., ed. Gisbertus Sölch (Opuscula et Textus: Münster, 1940), 25–43. a   

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2. Others says that it contains twelve parts. The second part begins with: “In the first place [In primis];” the third, with: “Remember, O Lord [Memento]; the fourth, with: “In the unity [Communicantes];” the fifth, with: “This oblation [Hanc igitur];” the sixth, with: “Who, the day before [Qui pridie];” the seventh, with: “Thus, calling to mind [Unde et memores];” the eighth, with: “Deign to regard [Supra qua propitio]; the ninth, with: “Remember also [Memento];” the tenth, with: “To us sinners also [Nobis quoque];” the eleventh, with: “Through Whom, Lord [Per quem hec omnia];” the twelfth, with: “Let us pray: Admonished by salutary precepts [Oremus. Preceptis salutaribus].” 3. But according to others, it only contains six parts. The second begins with: “In the first place [In primis];” the third, with: “In the unity [Communicantes];” the fourth, with: “This oblation [Hanc igitur];” the fifth, with: “Most humbly we implore You [Supplices te rogamus];” the sixth, with: “Let us pray: Admonished by salutary precepts [Oremus. Preceptis, etc.].” 4. There are also others who say that it only has five parts,a by virtue of the fact that five times, “Through Christ our Lord,” b are the concluding words, and because the prayer of the faithful is heard through the five parts of the Passion of the Lord. This was already discussed at the end of the prologue of this part.c 5. The Canon begins with: “Therefore, most merciful Father [Te igitur],” which is also its first part. And “therefore [igitur]” can be explained as meaning “surely [certe].” The priest saying this addresses God as if He is present. Or saying this word [igitur] continues what preceded this word, as if he were saying: You are the Holy Lord, therefore, the most merciful Father – that is, with the brightest, most abundant and most merciful spirit; or, the Illuminator of the spirit. For the spirit becomes bright when it senses favor with God. When he says these words, the priest bows before the altar, signifying that Peter himself bowed when he looked into the tomb a   

187.

Five is the number used by Sicardus of Cremona, Mitrale, 3.6, CCCM 228:

Per Christum Dominum nostrum. Rationale, 4.1.50.

b    c   

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(cf. Jn 20:5). Thus, this bowing of the priest at the beginning of the Canon signifies the humility of Christ in His Passion, and also that the priest himself approaches the mystery of the cross with reverence. In saying these words he notes that just as the priest of the Old Law used to face the table of propitiation, as was discussed in the prologue of this part,a so too must our priest turn his heart towards the mercy of God. And just as the High Priest used to enter the Holy of Holies once a year, bearing the blood of a goat or a calf (cf. Lev 16:18), so too Christ: By His own blood, entered once into the Holies, having obtained eternal redemption (Hebr 9:12). And so too the minister of the Church enters the Holy of Holies with blood as often as he bears in his spirit the memory of Christ’s blood and begins the mystery of the Secret; and he recites the Passion of Christ not only with his spirit but also with the sign of the cross, about which we will speak. 6. Then comes “Hold acceptable,” b that is, humble ones ask, “That You accept,”c that is, that You might accept or find acceptable; and here he kisses the altar out of reverence for the Passion, thereby showing himself to be present for the Passion. 7. Fittingly, on the same day that Christ was acclaimed by the crowds – namely, the tenth day of the moon of the first month, when, according to the Law a ritual lamb was brought into the houses of the Hebrews – the true lamb, Jesus Christ, entered into Jerusalem, and many plots were hatched to kill Him (cf. Mt 21:46; Lk 19:47). He was handed over in three ways: namely, by God, on our behalf; thus the Apostle says: God did not spare His own Son, but handed Him over for us (Rom 8:32); by Judas; thus in Matthew: Judas sought an opportunity to betray Him (Mt 26:16); and by the Jews, who handed Him to Pilate; thus, in John: Your own people and your priests have handed you over to me (Jn 18:35). The first time He was handed over was though grace,d because: He loved us and delivered Himself for us (Eph 5:2). The second time Rationale, 4.1.13–16. See p. 56, n. b. Supplices. H 5, Deshusses 1: 87. c    Uti accepta habeas. d    There is an interesting word play in Latin; Christ was handed over through gratia, avaritia and invidia. a   

b   

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was through avarice, because: They appointed him thirty pieces of silver (Mt 26:15). The third time was through envy: For He knew that through envy they had delivered Him (Mt 27:18). God handed Him over as an offering; Judas, for money; the Jews, as a “spotless sacrifice.”a 8. For this reason, the priest makes three crosses over the host and the chalice when he says: “These gifts, these offerings, these holy and unspotted oblations,” b as if he says: We offer to You, most merciful Father, these gifts, these presents, these holy sacrifices, remembering that God allowed Him to be handed over as an offering; by Judas, for money, by the Jews, as a “spotless sacrifice;” each time He was handed over to death, death on a cross (cf. Phil 2:8). Second, the three crosses are made out of reverence for Him who is the Triune God, whose power converts the bread and wine. Third, as a symbol of the triple union that is accomplished in receiving the Savior. Fourth, in memory of the threefold crucifixion. The first was in the desire of those who persecuted Him, about which Matthew chapter 26c says: The chief priests gathered a council, etc. (Jn 11:47). The second was in the voice of those crying out, about which Mark chapter 15 says: But they cried out all the more: Crucify Him! (Mk 15:14). The third was the crucifixion of His hands and feet, about which Luke says: They crucified Him (Lk 24:20). Fifth, in the three crosses that are made, we hearken back to the time before the Law, which can be divided into three intervals: namely, from Adam to Noah, then up to Abraham, and then up to Moses. In those times, the just prefigured Christ in their sacrifices: Abel, with the lamb; Melchizidek, with the bread and wine; Abraham, with his son. With regard to the three words used above, they are not said for different reasons but only in praise of the one thing that, on account of its magnitude, has different names: the gift [donum] goes with the one giving; the offering [munus], with the one receivsacrificium illibatum. Hec dona, hec munera, hec sancta sacrificia illibata. H 5, Deshusses 1: 87. c   Although Durand cites Matthew’s version of this passage, his text is from John’s Gospel. a   

b   

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ing; the sacrifice [sacrificium], with the one offering it. The Father gives, the Son offers, and the Holy Spirit receives; thus the Apostle says: Christ, through the Holy Spirit, offered himself unspotted unto God (Hebr 9:14). Each of them has nevertheless given, offered and received; but to distinguish among them, the Father is said to have given through His authority; the Son, to have offered through His humility; the Holy Spirit, to have received through His benevolence. 9. These same sacrifices are simultaneously gifts and offerings; gifts that are presented to us by God to sustain us; offerings that are provided to us by God so that we may offer them back to Him in praise. For those things offered on our altars are called both offerings [munera] and gifts [dona]; thus, the Lord says in the Gospel: If you are placing your offering before the altar, go first and be reconciled to your brother (Mt 5:23–24). And Daniel says to Balthasar: You may keep your offerings, and give your gifts to someone else (Dan 5:17); and in another place: God looked favorably upon Abel and his offerings (Gen 4:4). “Sacrifices” are so named because they are sacrificed and offered for our sins, and they make us holy; thus, the Apostle says of the High Priest: That he may offer up gifts and sacrifices for sins (Hebr 5:1). Therefore, the stress on these words is a call for our devotion and a recognition of the ineffable nature of the sacrament, a sacrament that is worthily called the “Eucharist,” as will be discussed in the sixth part, under the words, “Who, the day before.”a Properly speaking, an offering is given to God, while a gift is given to man, for “offerings [munera]” are so called because they are given or received with hands [manibus].b The word “gift [donum],” is used for the bread, in which there is both flour and water; “offering [munera],” is used for the wine, which has both wine and water; the words: “these holy oblations,” for both. According, to Augustine,c we offer gifts when we offer ourselves Rationale, 4.41.3. Cf. Isidore, Etym., 6.19.26–27. c    Durand’s source is Sicardus, Mitrale, 3.6, CCCM 228: 187. This text is not found in Augustine’s authentic works, nor was it located by the modern editors of the Mitrale. It appears to be a paraphrase of Jerome, Comment. in Osee, 3.13, CCSL 76: 144. a    b  

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to God; we present offerings when we recall His blessings; spotless sacrifices, when we put forth our humility and praises. 10. And note that the words “gifts, offerings and sacrifices” are said in the plural form because the bread and the wine, before they are about to consecrated, have an appearance derived from diverse substances, and have diverse substances that form their appearance; but where the celestial consecration is achieved, the appearance remains the same, but the substances are converted. For that reason, the contents are diverse but what they contain is unique, so that the same celestial thing is contained under either form, even if each substance is converted into the same thing, as will be plainly and fully demonstrated later on. 11. The words “holy [sancta]” and “spotless [illibata]” are said because the bread and wine are sanctified and become the most holy Body and the immaculate Blood of Jesus Christ. But “immaculate” does not mean here, “not yet tasted,” but more properly, “spotless,” that is, “immaculate,” which means that it must be offered without any stain on the heart or the body; the heart should be purged of iniquity and the body, of any dirtiness, since as the Apostle says: Whoever shall eat this bread, or drink the chalice of the Lord unworthily shall be guilty of the Body and of the Blood of the Lord. But let a man prove himself: and so let him eat of that bread and drink of the chalice, for he who eats or drinks unworthily eats and drinks judgment to himself (1 Cor 11:27–29). Therefore, “spotless” is said, that is, “sinless,” just as the Paschal lamb was spotless, which signifies Christ, who is unstained and without deformities. Or, “spotless,” which is “uncorrupted,” not because the substance of bread and wine is incorruptible but because the Body and Blood of the Son of God – by whose power, through the priest’s words, these outward forms are transubstantiated – cannot be corrupted; thus, the Psalmist says: You will not give your holy ones to see corruption (Ps 15:10). Third, they are called “spotless” to note that nothing external to the faith should come near them, as will be discussed in their part, under the words, In the unity.a Rationale, 4.38.1.

a  

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12. There are three sacrifices of the Church that were prefigured by three in the Old Testament, as was discussed in the prologue of this part.a 13. Then comes: “In the first place, we offer You,” etc.b Fittingly, when the High Priest entered the Holy of Holies, he used to pray, as was stated in the prologue of this part;c and before His Passion, Christ prayed that He would be glorified and that His disciples would be kept from danger (cf. Jn 17:1–11), and now, seated at the right hand of the Father, He intercedes for us (cf. Rom 8:34); so too, our minister, following Aaron and Christ, humbly petitions on behalf of the whole Church, which consists of the prelates and those subjected to them. For even though one priest offers the sacrifice, we nevertheless say “we offer” in the plural form, because the priest does not offer the sacrifice in his own name, but on behalf of the whole Church. For that reason, in the sacrament of the Body and Blood of Christ: “A good priest accomplishes nothing more than a bad one,”d as was stated in the prologue of this part.e 14. But now is the time when we must find out by whom and for whom, and how and why we must offer the sacrifice of the altar. From the Canon itself we can gather clear answers to these four questions. By whom: by God alone, namely, the undivided Trinity. For whom: for the Holy Catholic Church, namely, for all who keep the orthodox faith. How: in the unity of the faith, namely, in communion with the Saints. Why: for corporeal, spiritual and eternal blessings, but above all things, for God. For the first question, we have: “Who now pay their homage to You, eternal, living and true God.” f For the second: “For Your Holy Catholic Church.”g For the third: “In the unity of holy fel-

Rationale, 4.1.16. In primis que tibi offerimus. H 5, Deshusses 1: 87. c    Rationale, 4.1.13–16. d    This Pseudo-Augustinian saying is found in Gratian’s Decretum: De cons. D.2 c.72, Friedberg 1: 1342. Gratian’s text is derived, in part, from Paschasius Radbertus, De corpore et sanguine Domini, c. 4, CCCM 16: 27–31. e    Rationale, 4.1.18. f    Tibi reddunt vota sua eterno Deo, vivo et vero. H 6, Deshusses 1: 87. g    Pro Ecclesia tua sancta Catholica. H 5, Deshusses 1: 87. a   

b   

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lowship we observe the memory.”a For the fourth: “For the salvation of their souls, and the health and welfare they hope for.”b The sacrifice of praise is generally offered for all, and especially offered for some: namely, for the prelates, who, according to the Apostle: Are in a high station (1 Tim 2:2), and for those who are under their authority; for women and men; for priests and those who assist them; for ourselves and our loved ones. The prelates and those placed under them are prayed for here: “Together with Your servant, our Pope, and all orthodox believers.”c For men and women: “Remember, O Lord, Your servants and handmaids.”d For the priests and those assisting them: “All here present, and those who themselves offer to You this sacrifice of praise.”e For ourselves and our loved ones: “For themselves and all their loved ones.” f Thus, the text can be explicated literally as meaning:g “We offer You, in the first place,” that is, principally: “For Your Holy Catholic Church,” that is, for the Church spread out all over the world, but united by the sacraments of the faith, that He: “Grant her peace,” that She will be left in peace by heretics and schismatics, and “unity,” because She is dispersed among the faithless and the pagans. Or here it can be said that we must pray for those who are in a state of discord amongst themselves. “Deign to protect them,” from the wicked and the demons, and guide them in prosperity and adversity. 15. Nevertheless, it seems that the verbs for granting peace [pacificare], unity [adunare], protection [custodire] and guidance [regere] all mean the same thing. God “grants peace” when He brings “unity” to the souls of the faithful, so that through the Holy Spirit, charity is poured out (cf. Rom 5:5), and: The multitude of believers had but one heart and one soul (Act 4:32). God Communicantes et memoriam venerantes H 7, Deshusses 1: 88. Pro redemptione animarum suarum, pro spe salutis, et incolumitatis sue. H 6, Deshusses 1:87. c    Una cum famulo tuo Papa nostro et omnibus orthodoxis. H 5, Deshusses 1: 87. d    Memento, Domine, famulorum famularumque tuarum. H 6, Deshusses 1: 87. e    Omnium circumstantium, et qui tibi offerunt hoc sacrificium laudis. H 6, Deshusses 1: 87. f    Pro se suisque omnibus. H 5, Deshusses 1: 87. g    The entire text is from H 5, Deshusses 1: 87. a   

b   

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“protects” when He “guides” the Church through the perils of this world, so that, sending help from the sanctuary of Zion, He defends Her (cf. Ps 19:3). In Apocalypse there is a letter written to seven Churches (Rev 1:4), but in the Canticles there is only one dove (cf. Song 6:8), for: Wisdom has built herself a house that she has hewn out of seven pillars (Prov 9:1). 16. There is one Church – arranged into seven orders, or marked with seven gifts (cf. 1 Cor 12:30–31) – a Church to which God grants peace and unity, which He protects and guides, who, because of His direction and defense proposes to all men that they all be governed by one, just as the body is by the head (cf. Eph 4:3), for which reason the priest immediately prays when he says: “Together with Your servant, our Pope,” words that were added by Pope Clement.a Now as Pope Pelagiusb says, they remain separated from the whole world, who on account of some sort of dissension, do not by regular custom remember the Pope during the sacred mysteries. Even though they are not from the diocese of Rome, they ought to pray for their Pontiff, to maintain the unity of spirit in the bond of peace (cf. Eph 4:3); thus, they must say the following words: “And our bishop.” If the bishop himself is celebrating, he must not say this. 17. But some add some words about the bishop and the king, which is a new tradition; where it says we must pray for the prelates, it says we must also pray for the princes, as the Apostle teaches in Timothy, chapter 2: I desire therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men; for kings and for all that are in high places: that we may lead a quiet and a peaceable life in all piety and chastity (1 Tim 2:1–2). 18. Just as there are two lives – namely, the celestial and the earthly – one in which the spirit lives through God, and another through which the flesh lives by the spirit, there are also two powers – namely, the ecclesiastical and the worldly – one which gova    The reference to Clement was added in the second redaction of the text. There are no good documentary sources to support this claim. b   Pelagius I, Ad Episcopos Tusciae, Epist. 5 [olim 6], PL 69: 398B–C. Durand’s citation comes from Innocent III, De miss. mysteriis, 3.5, PL 217: 843C–844C – ed. Wright, 189–190.

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erns spiritual things, another which governs fleshly things; one administered by the clergy, the other by the laity. After praying for these two powers, we must pray for: “All orthodox believers,” who revere and practice both the Catholic and Apostolic faith; heretics and schismatics are thus excluded. It is fitting that the “orthodox” are said to have a share in glory since they glorify God with the profession of the true faith.

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[37] On the Second Part of the Canon: “Remember, O Lord”

1. “Remember, O Lord, Your servants and handmaids, and all here present,” etc.a This is the second part, where we see that the celebrant must pray for those who are under his care. And from this joining together of words, it is clearly proven that in this place, the priest must especially remember the living whom he chooses to name, since, in the next recitation of “Remember,” he can make a special commemoration of the dead. It becomes clear at this point how holy and salutary it is to be present for the mysteries of the Mass, when the Eucharistic sacrifice is offered in a special way for those present. 2. But since the Lord is ignorant of nothing, and is not capable of forgetting anyone, why is it that we petition the Lord that He be mindful of us? It can be said that the Lord knows those whom He has justified; thus: The Lord knows who are His (2 Tim 2:19); it can also be said that He does not know those whom He has condemned: I never knew you (Mt 7:23). It can be said that He forgets wicked deeds when the wicked man returns to the good; thus: But if the wicked man does penance (Ezek 18:21), I will not remember all his iniquities (Ezek 18:22). And it can be said that He forgets good works if the good man is perverted to wickedness; thus: But if the just man turn himself away from his justice, all his justice shall Memento, Domine, famulorum famularumque tuarum et omnium circumstantium. H 6, Deshusses 1: 87. a   

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not be remembered (Ezek 18:24). God sometimes also remembers to be merciful; thus: Remember that my life is but wind (Job 7:7); sometimes He remembers to punish; thus: Remember, O Lord, the children of Edom, in the day of Jerusalem (Ps 136:7). We therefore petition Him not that He remember us, but that He may have mercy on us, according to what is written: Remember, O Lord, that Your compassion and kindness are from of old (Ps 24:6). Then comes: “Whose faith and devotion are known to You,” etc.,a as if we say: You who are favorable to those who are faithful and devout; who alone sees men’s consciences and knows who believes correctly and loves You devoutly; who is the searcher of men’s hearts and their inner being (cf. Ps 7:10); who is the Lord of all knowledge, the examiner of all hidden things, in whose sight, there is no creature that is invisible (cf. Hebr 4:3). 3. “On whose behalf we offer to You, or who themselves offer to You this sacrifice of praise,” b as if he says: Remember, O Lord, not only those for whom we offer this sacrifice, but also the priests who offer it. Even though the priest offers it for the people, he also offers it for himself. Or he says: “On whose behalf we offer to You, or who themselves offer to You,” because not only does the priest make the offering, but also all of the faithful; for what is accomplished through the special ministry of the priest is also universally done by the votive prayer of the faithful. Or he says: “On whose behalf we offer,” namely, through the priest’s action; or: “who themselves offer,” namely, through devotion of the faithful. 4. It is also called a “sacrifice of praise,” according to what the Apostle says: Whatever you do, do all things in praise of God so that God will be praised in you (cf. Col 3:17). Second, it is called a “sacrifice of praise” because Christ, giving thanks, instituted it, as will be discussed in the sixth part, under the words, “Giving thanks.”c Third, because whenever we offer something to God, we are returning what is already His, for we have nothing to bestow upon Him; thus: If I should be hungry, I would not tell You: for the Quorum tibi fides cognita est, et nota devotio. H 6, Deshusses 1: 87. Pro quibus tibi offerimus, vel qui tibi offerunt hoc sacrificium laudis. H 6, Deshusses 1: 87. c    Rationale, 4.41.14. a   

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world is mine, and its fullness (Ps 49:12). Therefore: Offer to God the sacrifice of praise: and pay your vows to the Most High (Ps 49:14). Fourth, because we ought to love God, not only because He suffered for us, but also because He is with us daily until the end of this life (cf. Mt 28:20); or, not only because He offered Himself as ransom, but also because He gave Himself to us as food, so that through this ransom, He could redeem us from death, and through this food, nourish us for this life; thus: He who eats me shall also live because of me (Jn 6:58). 5. “For themselves;”a words whose exegesis or exposition follows, namely: “For the salvation of their souls, and the health and welfare they hope for.” Then comes: “For families and friends,” etc., namely, for their blood relatives, neighbors, or friends. Even though we are also bound to love our enemies: Love your enemies (Mt 5: 44), we must nevertheless respect the order of charity, which begins with oneself, according to what is written: The king brought me into the cellar of wine, and he set the order of charity in me (Song 2:4). For as the Apostle says: While we have time, let us do good to all men, but especially to those who are of the household of faith (Gal 6:10). “For the salvation of their souls,” etc., as if to say, not for earthly gain or worldly appetite, but: “For the health and welfare they hope for,” that is, for the salvation and well being that we must hope for: For we are saved by hope (Rom 8:24); for the salvation of the soul and the well being of the body, for he will have each type of health who says: “I am the salvation of the people.”b In truth, the two types of health are provided by the redemption of the soul, that is, from the remission of sins, just as the opposite is also true: that the sickness in mind and body is an indictment for sinfulness, according to the saying of the Truth: Behold, you are healed, He said, and go and sin no more, lest some worse thing befall you (Jn 5:14). 6. There are three categories of “good” for men: corporeal, spiritual and eternal; namely, the lower things, the intermediate, and a    Pro se suisque omnibus: pro redemptione animarum suarum, pro spe salutis, et incolumitatis suae. H 6, Deshusses 1: 87. b    Salus populi ego sum. AMS 57a, Hesbert: 70–71; AMS 194a, Hesbert: 192– 193.

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the highest, for which things the priest says he offers his sacrifice. For corporeal things, he says: “For health;” for spiritual things: “For redemption;” for eternal things: “For salvation.” Now the Lord Himself taught us to pray for these three things: namely, for eternal things: Your kingdom come (Lk 11:2); for spiritual things: Let Your will be done on earth as it is in heaven (Mt 6:10); for corporeal things: Give us this day our daily bread (Lk 11:3). We therefore offer the sacrifice for eternal things, so that they might be given to us as our reward; for spiritual things, that they might be given to us according to our merits; for corporeal things, so that they might be given to us as our support – so that through the last two, we will arrive at the first. But when the Apostle says that: Strength is made perfect in infirmity (2 Cor 12:9), and later: When I am weak, then am I powerful (2 Cor 12:10), why is it that we offer the sacrifice of praise for the well being of the body, unless it is that once we have been saved and returned to health, we can offer thanks in the midst of the Church? 7. Then comes: “And who now pay their homage to You,” etc.a The words: “Their homage” or vows are said because they make this promise voluntarily, because we must willingly and freely dedicate and offer our vows to God. But if we give things that are ours but render homage with things that are not, in what way is it homage if what they render belongs to them, and why would it not be better to say that they “give” these things? Or if they render them, in what manner can they be considered “theirs” and not belonging to another? But a good act of homage belongs to both man and God; it comes from God because He is the author of grace, but from man because of his free will, on account of which the Apostle says: By the grace of God, I am what I am (1 Cor 5:10). It can also be said that “offering a vow [vovere],” applies to man, but “rendering [reddere],” applies to God. Tibique reddunt vota sua. H 6, Deshusses 1: 87. The commentary that follows consistently uses two Latin verbs – vovere and reddere – that requires some explanation. Vovere is a classical Latin verb that means to offer a promise or a vow to a god in return for a favor. In the context of the Canon of the Mass, this verb is often translated as giving “homage” to God. I have tried to use both definitions to preserve some of the nuance in Durand’s Latin. Reddere means to give back or to restore something to its owner, or to pay or render a debt or obligation. a   

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[38] On the Third Part of the Canon: “In the Unity”

1. The third part is: “In the unity.”a Pope Siriciusb added these words: “In the unity of holy fellowship we observe the memory.” Fittingly, as the Law commanded, the High Priest used to carry a censer filled with burning coals when he entered the Holy of Holies (cf. Lev 16:12), as was stated in the prologue of this part;c and Christ carried a censer filled with His virtues up to the stars: so too our priest, standing in the place of Christ, should approach the sacrifice of the altar emptied of all sin and filled with the odors of virtue. “In the unity of holy fellowship we observe the memory.” To be “in unity [communicare],” is the same as “sharing in [participare],” because we must share in the food of the Saints and Angels. There are four types of communion in the Church, as will be discussed in the sixth part, under the words, “Who on the day.”d To “observe the memory” is the same as honorably cultivating the memory of something: that the Blessed Virgin Mary, through the coming of the Holy Spirit, became the bearer of the Son of God, Jesus Christ our Lord, who is God and man. Communicantes. H 7, Deshusses 1: 88. Durand’s source is John Beleth, Summa de eccles. offic., addit. 42aa, CCCM 41: 33. c    Rationale, 4.1.13–14. d    Rationale, 4.41.4. a    b  

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2. It should also be noted that the Secret, if it is examined carefully, was not composed all at once by one person, but rather, that is was composed part by part by many, because we find in it a commemoration of the Saints in three places; still, this could have been done for the praise and glory of the Trinity. In the second commemoration we add things not found in the first, about the early Saints. But in that first commemoration, which comes before the consecration of the Body of Christ, we ask for the support of the Saints for those things that are done after the consecration of the Body of Christ, imploring the Saints for their fellowship: because, without any doubt, before the Body of Christ is consecrated – which is the universal Church, that is, before the coming of the Kingdom – it is necessary that we receive the support of the Saints in our journey, so that through their merits and prayers, we will be fortified with the help of divine protection. But where the Body of Christ has been consecrated, that is, where the Kingdom has come, we shall attain the fellowship of the Saints in the heavenly fatherland, so that we will have a share in the company of the Holy Apostles and Martyrs. In our journey, we have communion with the Saints through faith, which they had when they were here and which we now have; but in the fatherland, we shall share with the Saints in their hope, which they now have and which we will have. 3. We have faith and hope and they have hope and the very thing itself that we hope for; we are running the race; they possess the prize (cf. 1 Cor 9:24); we fight in this world; they triumph in the fatherland. We therefore have communion with and venerate the memory of the Apostles and the Martyrs, and especially the memory of the glorious Virgin Mary, the Mother of God, so that through their support, we shall be led from faith to hope; we shall go from the race course to the prize; we shall pass from this life to the fatherland. “First of all,” and then the name of the Blessed Virgin Mary is pronounced because she gave birth to Him who is about to be offered and who is the true Host, and who attained supremacy in heaven. Twelve Apostles and twelve Martyrs are named who were all witnesses to this sacrifice, and who provided proof of the Passion of Christ with the testimony of their words and the shedding of their blood. In this commemoration of

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the Saints, the Church observes what was done in ancient times, so that in the prayers She recalls the memory of the Fathers, so that through the merits of their intercessions, She can more easily obtain what she implores. In the same way, Moses interceded for a sinful people, when he introduced the memory of the Fathers, saying, in Exodus, chapter 32: Remember Abraham, Isaac, and Jacob, Your servants (Ex 32:13). So too do we read that Azaria prayed in the furnace: Do not take away Your mercy from us, our Lord God, for the sake of Abraham, Isaac and Israel, Your holy one (Dan 3:34–35). And because outside of the Church, there is no place to offer the sacrifice of unity, we share in the memory of the Saints in the sacrifice, as long as we offer the sacrifice in communion with the Saints. 4. Now just as one bread is made from many grains, and one body consists of many members, so too is there one Church which consists of many faithful members. It is written that: A stranger shall not eat of them, because they are holy (Ex 29:33); therefore, we only receive the one who is joined to our household to eat from this lamb, namely, all servants of the faith, from prince to plebeian; from the people to the tax collector. Some have writtena that because the High Priest had written on his breastplateb the names of the twelve tribes of Israel, or of the Patriarchs, in Exodus chapter 30,c our own priest, in memory of this practice names the Blessed Virgin Mary, the Apostles and some of the Martyrs. 5. But if the Church solemnly venerates the memory of the Confessors among the Saints, why is there no commemoration of them in the Canon? We can respond that the Canon was first composed before the Church celebrated the memory of the Holy Confessors. For nearly all of the Saints commemorated in the Durand’s source is Sicardus of Cremona, Mitrale, 3.6., CCCM 228: 188. cf. Ex 28:15–30, where the breastplate is described. In Jerome’s translation it is called the Rationale iudicii. According to the Biblical text, the breastplate had a pouch that contained two stones, the Urim and Thummim, Hebrew terms of uncertain origin which Jerome translated as doctrina and veritas (doctrine and truth). The stones seem to have been employed for some ritual to determine God’s judgment for the Israelites. c    Durand’s reference is incorrect; see Exodus 28:5–14. a   b 

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Canon came before Pope Silvester,a except for John and Paul,b and Marcellinusc and St. Peter, whom they immediately succeeded. But after the time of Silvester, the Church began to venerate the memory of the Holy Confessors. It can therefore be proven from this that the Canon came after the Confessors, since the catalog of Apostles is not arranged in the same way as is found in better manuscripts or Gospel books. In the earlier editions of the canon of Gospels, as Jeromed says, not only were the Gospels in a different order, but also there was a mixture and confusion of words and sentences. 6. It can also be said that there is only a mention of the Martyrs in the Canon because this sacrament is a sacrament of love, and that in the mystery of this sacrament there should only be a commemoration of those in whom the sign of true love was especially evident. In the Apostles, this love manifested itself in the rejection of earthly things; in the Martyrs, when they exposed their bodies to torture. For the first, there is Matthew chapter 19: Behold we have left all things, and have followed You, etc. (Mt 19:27). For the second, Wisdom, chapter 3: And though in the sight of men they suffered torments, etc. (Wisd 3:4). Therefore, the Confessors are not mentioned because they did not suffer like Christ, whose Passion is memorialized in this sacrament. 7. Gregory IIIe added these words that are said in some churches, namely: “Whose solemnity is celebrated today in the sight of Your Majesty, O Lord our God, throughout the entire world.” f

Pope Silvester I (r. 314–335). According to Christian legend, they were brothers who were military officers in the imperial household. They were martyred under the emperor Julian the Apostate (r. 361–363). c   Pope Marcellinus (296?–304). According sixth century legends that cannot be substantiated, he was martyred under the emperor Diocletian (r. 284–305). d   (Ps.-)Jerome, Martyrologium Hieronymianum, PL 30: 435–437; Durand’s source for this reference is Innocent III, De miss. mysteriis, 3.10, PL 217: 849C – ed. Wright, 202. e   Liber Pont., c. 92, Duchesne 1: 417. f    Quorum sollempnitas hodie in conspectus maiestatis tue celebratur, Domine Deus noster, in toto orbe terrarum. F 4, HBS 101: 2. a   

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This part of the Canon comes to a close with: “Through the same Christ our Lord;” just as all things have been made through the Son, so too all things have to be returned and brought to a conclusion through Him. And according to some, we should not respond “Amen” here, nor should we until the fraction of the Host, because the choir of Angels, assisting the minister, responds: “Amen.” Still, this is not done everywhere, and more will be said about this in the eleventh part.a

Rationale, 4.46.21.

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[39] On the Fourth Part of the Canon: “This Oblation”

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1. “This oblation;”a the fourth part. And in some churches, when the priest is saying this, he does a deep bow. Fittingly, when he was praying, the High Priest was enveloped, concealed by burning incense, so that he was not visible to anyone when he was burning the incense, as was discussed in the prologue of this part.b And Christ, when He intercedes for us with the Father, passes beyond the view of the Angels, because no one can understand how efficacious Christ’s taking on the flesh was for us before His Father. The priest, when he takes the place of Christ, is in a sense concealed and sheltered, because the strength and power of the words he speaks in this mystery can neither be comprehended nor explained; this is concealed from both men and Angels. To represent this, in some churches, when the priest starts the Secret, a set of curtains that are on either side of the altar is then extended so that he is concealed or veiled. 2. “We Your servants;”c that is, speaking for myself and all who serve You and are Your servants. And note that there are two types of service: one which is due only to the Creator, which is called “adoration [latria];” the other, which is devoted to creatures, is Hanc igitur oblationem. H 8, Deshusses 1: 88. Rationale, 4.1.13. c    Servitutis nostris. H 8, Deshusses 1: 88. a   

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called “veneration [dulia].”a There are some creatures that we can venerate among all the others. The Lord determined what type of service would be offered between them, saying: Render to Caesar the things that are Caesar’s and to God the things that are God’s (Mt 22:21); thus, the verse: “Adoration is due to the Lord. Veneration, to those serving Him. To the Body of the Lord is offered greater veneration.” b Adoration [latria] is therefore the service or cult that is due only to God the Creator, whom we must always revere above everything else. Attached to this cult are temples, altars, priesthoods, sacrifices, ceremonies and things of this sort which must only be maintained for God, according to this text: You shall adorec the Lord Your God, and you shall serve Him only (Deut 6:13); that is, you shall devote the cult of adoration to God alone. Therefore, it is not for Saints or Angels, in the honor of God, but rather to God, in honor of the Saints and Angels that temples are dedicated, altars are consecrated and sacrifices are offered; and the cult of adoration is not owed to them but it is devoted only to God – as will be discussed in the prologue of seventh partd – so that if we did such a thing for them, we would not be practicing the cult of theosophy,e but we would fall into the crime of idolatry by serving creatures on par with the Creator, changing the incorruptible glory of God into the likeness of corruptible men.

a   The Latin term latria is derived from the Greek word, λατρεία, meaning the “adoration” that is properly offered to God, the Holy Trinity, and after the Council of Trent, to the Eucharistic elements. Durand’s Latin term dulia, is a transliteration of the Greek word, δουλεία, or “veneration,” referring to the honor given to Saints or images (icons) of the Saints. b    “Latria fit Domino. Debetur dulia servo. Ad corpus Christi fertur perdulia vere.” The author of this verse is unknown, as is Durand’s source. c   Durand has altered the Vulgate text of Deuteronomy, changing the verb, timebis (“you shall fear”), to adorabis (“you shall adore”). d   There is no corresponding passage in the prologue of Book 7. e  Durand’s word choice, which is taken directly from Innocent III, is noteworthy. He uses the Latin transliteration of the Greek word, θεοσοφία, which refers to those who seek knowledge of Divine things; also, those who seek for the Divine in patterns of nature. Some patristic authors used this term interchangeably with the word “theology.” See De miss. mysteriis, 3.11, PL 217: 849D–850A – ed. Wright, 203.

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3. If neither Angels nor men are to be adored, they should pay attention who do just that, who adore diverse images under the pretext of religious devotion or piety; it is not permitted that we adore anything that is handmade, as was proven in the first part, under the heading, On Pictures.a There is, in fact, only one “image” of God the Father that we ought to venerate with adoration, namely, the only-begotten Son of God, Jesus Christ, who is: The brightness of His glory and the figure of His substance (Hebr 1:3), and we must adore not only His deity but also His humanity, according to the text: Adore his footstool, for it is holy (Ps 98:5). But the other images and sacred and holy creatures, that is, Angels, men and sacraments, we can venerate not with adoration [latria] but with veneration, per se [dulia]. Concerning the adoration of Angels, we read that Abraham, when he raised his eyes in the valley of Mamre, saw three, and adored one of the Angels (cf. Gen 18:1–2). Even Lot, when two Angels entered the city, ran to them and adored them, asking them if they would stay in his house, but they declined (cf. Gen 19:1–2). Concerning the adoration of men, we read that Jacob, seeing Esau coming, proceeded past his escort and fell to the earth and adored him seven times (cf. Gen 33:1). The sons of Jacob adored Joseph in Egypt (cf. Gen 42:6). Concerning the adoration of the sacraments, the Church says: “We adore Your Cross, O Lord;” b and in another place we read: “Christians piously venerate and adore sacred images.”c 4. Then comes: “Dispose our days.”d And note that Pope Leoe added the words from: “This oblation,” up to “graciously to receive.” Blessed Gregoryf is said to have added three petitions in

Rationale, 1.3.1. Crucem tuam adoramus Domine. Ceremony for the Veneration of the Cross on Holy Thursday: Ord. Innocenti III, OrdPC, Van Dijk and Walker, 252. c    Innocent III, In solemnitate dedicat. eccles., Sermo 27, PL 217: 438A. d    Diesque nostros. H 8, Deshusses 1: 88. e   There is nothing in the Liber Pontificalis to corroborate this assertion, nor is there any credible evidence to support Durand’s claim. His direct source is unknown. f   Innocent III, De miss. mysteriis, 3.11, PL 217: 849D–850A – ed. Wright, 203. Cf. Liber Pont., c. 66, Duchesne 1: 312. a  

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the Canon. The first is: “Dispose our days in Your peace;”a that is, through Him who was handed over to the hands of those who hated peace. The second: “That we be saved from eternal damnation;” b that is, through Him who was condemned to earthly death on account of us. The third: “And numbered among the flock of Your elect;”c that is, through Him who was counted among the wicked for us. 5. “In Your peace,” etc. Note that there is the peace of sinners; the peace of the just, which is also called peace of heart or spiritual peace; temporal peace; and eternal peace. Concerning the peace of sinners, the Psalmist says: I had zeal for the wicked, seeing the peace of sinners (Ps 72:3). Concerning the peace of the just, the Apostle says: The fruit of the Spirit is charity, joy, peace, patience (Gal 5:22). The Lord gave this peace to His Apostles, saying: My peace I leave you (Jn 14:27). Concerning earthly peace, the Prophet says: In his days justice shall spring up, and an abundance of peace (Ps 71:7). Concerning the peace of eternity, the Lord said to His Apostles: My peace I give to you; not as the world gives, I give to you (Jn 14:27). We pray three times at Mass for this threefold peace. First, in this prayer: “This oblation,” when we say: “Dispose our days in Your peace.” Second, in the prayer: “Deliver us,”d when we say: “Graciously grant peace in our days.”e Third: “May the peace of the Lord,” f where we say: “Grant us peace;”g thus we pass from earthly peace, to peace of heart, to eternal peace. For this reason the priest also kisses the altar three times during Mass, namely, at the beginning of the Canon, when he says: “Hold acceptable,” h etc., and in the prayer: “We humbly beg,” i and after the prayer:

Diesque nostros in tua pace disponas. Ab eterna damnatione nos eripi. H 8, Deshusses 1: 88. c    Et in electorum tuorum iubeas grege. H 8, Deshusses 1: 88. d    Libera nos. H 19, Deshusses 1: 91–92. e    Da propitius pacem in diebus nostris. Ibid. f    Pax Domini. H 20, Deshusses 1: 92. g    Dona nobis pacem. Ibid. h    Uti accepta. H 5, Deshusses 1: 87. i    Supplices. H 13, Deshusses 1: 90. a   

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“O Lord Jesus Christ, who said to Your Apostles;”a still, some kiss the altar nine times so that they may procure the aid of the nine choirs or orders of Angels – in which can be found or are destined to be found all the Saints – whom they invoke and call upon; or they do this to give thanks for the nine orders which step by step, any priest has received.b 6. Withc regard to those kisses on the altar, it should be noted that the priest does those three times during Mass, corresponding to the three things that he lacks and another three things that he must do at the altar. First, he does this before receiving the unconsecrated host and chalice: namely, when he first approaches the altar; again, when for the first Collect, he is about to say: “The Lord be with you;” and after the Gospel, when he is about to say: “The Lord be with you” – kisses that he does so that he will be a more worthy minister for the sacrifice. Second, he does the other kisses after the presentation of the chalice and the host, before he receives communion: namely, when he is about to say: “Pray brothers,” etc.; and when in the Canon he says: “Hold acceptable;” and when he says: “Partaking thereof from this altar;” and at the end of the prayer: “Lord Jesus Christ, You said to Your Apostles,” which he does so that he will be worthy to receive the Body of Christ. Third, he does this after he has received communion: namely, when he is about to say: “The Lord be with you,” before the Postcommunion prayer, and after the completion of the prayer: “May the tribute;”d this he does so that his prayers of thanksgiving to God will be found sufficient for the benefits, to which he refers, that have been received. a    Domine Iesu Christe, qui dixisti Apostolis tuis. OrdPC, Van Dijk and Walker, 518–519. b    This is an odd passage since Durand seems to contradict what he has said in Book 2, on the clerical orders, where he says that there are only seven clerical orders (cantor and psalmist are not counted). See Rationale, 2.1.52; Thibodeau, William Durand: On the Clergy and Their Vestments, 19–20. c   There is a marked shift in rhetorical structure in this and the following paragraph. Durand added all of this material himself in the second redaction of the text, which is rather awkward when compared to the sources that he generally follows almost verbatim. d    Placeat tibi. OrdPC, Van Dijk and Walker, 518–519.

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The kisses that are done before the presentation of the unconsecrated host and chalice, and those that are done after communion are done on top of the altar, in the middle. Since the dignity and the authority of the priest to perform the sacrifice, and no less his ability to offer sufficient thanks for what is received comes only from God, who is our sufficiency (cf. 2 Cor. 3:5), for that reason, before the placement of the consecrated chalice and host, and after he receives communion, the middle of the altar is kissed; through this act, on account of the power of the consecration and anointing done there on the table of the altar, God, in whom extremes are united, is most especially represented. The kisses that are done after the placement of the chalice and host, before the priest receives communion, are done on the left side of the chalice, near the host. This is done so that the priest might be worthy for the sacrifice, which requires not only Divine action but also the action of the priest himself; thus, Augustinea says: “He who created you without your help, will not justify you without your help.” Therefore, a proper disposition is required of him, which is the case if he does not resist the movement of the Divine; but the infusion of grace comes from God, which is why the kisses that are done before communion are not done directly in the middle of the altar. But that which comes from us for our own justification is small, and is a fraction of what comes from God; it is therefore fitting that these kisses are on the left side of the chalice because that side is the lesser and more oblique side when compared to the right. The kisses are done next to the host, because in the act of justification, the greater and nobler parts come from God, or from Christ; also, that which comes from us would be motivated more by the bad than the good, if it were not, in some way, elicited, regulated and received by God, through prevenient grace. Second, it can also be said that when the chalice and host are not on the altar, the kisses can be done in the middle of the altar: namely, directly on the place where a cross was made with chrism when it was consecrated, because Christ, standing in the middle Augustine, De verbis apost., Sermo 169.11.13, PL 38: 923.

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of his Apostles said: Peace be with you (Jn 20:19); a peace which is designated by those kisses. Third, to designate, just as we find in the Book of Canticles, that Christ ascended the cross in purple, that is, reddened with blood, and covered in the middle with charity (cf. Song 3:10); this charity is designated by the kiss, and it is also said to be “in the middle,” since He is common to all, for He wished to suffer for all in charity. To continue, these kisses are done with the priest’s hands placed on the altar. First, to note that charity, which is designated by the kiss, ought to rest upon works, for, according to Gregory:a “[Charity] accomplishes great things if it is present, but if it refuses to work, it is not really love.” Second, to note that in the sacrifice of the altar, the priest must cast off all earthly concerns and must have his mind fixed only on the sacrifice. Third, to designate that he himself is not sufficient to perform this work, which can only be obtained through the mercy of God. For this reason, many priests first make a sign of the cross with three fingers joined together on the place where they will be kissing the altar, for all things must be done in the faith of the Trinity, and so too, the rule is that anything that will be touched by the mouth must first be marked with the sign of the cross. And even though the table of the altar has already been consecrated, and many other signs of the cross have been made on it since the beginning of the Mass, nevertheless, these crosses are not superfluous: for they are not done so much for the place where they are done, but on account of the work that will be done there; and even though the table of the altar was consecrated, nevertheless, it is not known what God has allowed the malignant spirits to do in that place. Others first make many signs of the cross, not because of the place, but because of the consecration of the Body and Blood of Christ that will be done there. Still, others do not kiss the altar or make the sign of the cross until the next-to-last or the last time they say: “The Lord be with you;” they only make the sign of the cross on their forehead, and Gregory the Great, Hom. in Evang., 30.2, PL 76: 1221B.

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for a good reason: for with this kiss of the altar, which is done at the end of the Mass, we understand that the priest gives his approval to everything that has come before this moment, and that he assents to it with his entire being; also because we must believe that through the presence of the Lord’s Body, all unclean spirits will be put to flight. The kissing of the altar and the Gospel book were discussed under the heading, On the kissing of the altar.a

Rationale, 4.53.1; 10.

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[40] On the Fifth Part of the Canon: “This Our Oblation”

1. “This our oblation,” etc.; the fifth part of the Canon, in which the priest approaches the consecration of the Lord’s Body, saying: “This our oblation,”a that is, the earthly material that is destined to become the Body of Your Son, “Do You, O God, vouchsafe, we ask,” b that is, we ask with all our knowledge, all our spirit, and all our understanding, that You deign to bless this, etc. 2. On Holy Thursday, Judas, one of the twelve, was overtaken by the Devil and perpetrated a monstrous sacrilege when he sold the Son of God to the Pharisees for thirty pieces of silver as compensation for the damages done when ointment was poured out; he said: Why was this ointment not sold for three hundred coins, and given to the poor? Now he said this not because he cared about the poor, but because he was a thief, and holding the purse, he used to take what was put in it (Jn 12:5–6). A piece of silver was worth ten common coins, and the loss from the ointment was three hundred coins, so Judas compensated himself with thirty pieces of silver. But if we say that the silver pieces were common coins, we would be saying that Judas sold Christ like a vile salve, for thirty coins, which is only one tenth of the three hundred coins that the ointment was worth, on account of which the Lord contemptuously Quam oblationem. H 9, Deshusses 1: 88. Tu Deus quesumus in omnibus. Ibid.

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speaks through the Prophet: And they weighed for my wages thirty pieces of silver, a handsome price, that I was prized at by them (Zech 11:12–13). 3. To designate the amount of money for which Christ was sold, the priest makes three crosses over both the offering and the chalice, at the same time, as he says: “Bless and consecrate and approve;”a both three hundred and thirty are multiples of three. Afterwards, to designate the buying and selling, two separate crosses are traced over the offering and the chalice when he says: “So that it may become for us the Body and the Blood,” b as if he means to say: that sale was cursed, illegal, void, evil and detestable; I ask You, O God, to make it worthy through this offering: “Bless, consecrate, and approve this our oblation, to perfect it and to render it well-pleasing.” For Judas: Loved cursing, and it shall come unto him: and he would not have blessing, and it shall be far from him (Ps 108:18). But I ask You, O God, to make this offering “blessed,” though which we shall be blessed in the heavens. Judas: Was deleted from the book of the living; he shall not be written down with the just (Ps 68:29); but I ask You, O God, to make this offering “assigned to You,” so that through it, we will be assigned to the number of the elect. Judas hanged himself with a noose, and: His episcopacy, let another take (Ps 108:8); but I ask You, O God, to “approve” this offering, so that through it, the promise of our salvation shall also be approved, or “approved” as receiving confirmation that it is in every way good, so that we not make an offering as Cain did, who offered himself not as a sacrifice to God but to the Devil. Next, for Judas: May he go out condemned; and may his prayer be turned to sin (Ps 108:7); but I ask You, O God, to make this offering “agreeable to reason,” that is, filled with reason through which the obedience of our servitude will be reasonable. Judas: Paid evil for good, and rendered hatred for love (Ps 108:5); but I ask You, O God, to make this offering “pleasing,” so that through it, You will find us acceptable.

Benedictam, adscriptam, ratam. H 9, Deshusses 1: 88. Ut nobis corpus et sanguis fiat. Ibid.

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4. Second, he makes the three crosses over the bread and the chalice at the same time because Christ did three things with the bread and wine: namely, He took it, blessed it, and offered it. And then the priest makes one special cross over the bread, because Christ said: Eat: This is my Body (Mt 26:26); and then another cross over the chalice, because Christ said: Drink: This is my Blood (Mt 26:27–28). So it makes sense that this properly comes after the words: “Who, the day before He suffered,” etc.a 5. Third, three crosses are made because Judas sold Christ to be crucified by three groups: namely, the priests, the scribes and the Pharisees. Therefore, to note simultaneously these three sales, the priest makes three crosses at the same time over the bread and the chalice, when he says: “Bless and consecrate and approve.” But to note the distinction between the seller and the one sold, or the traitor and the one betrayed, the priest makes two separate crosses over the bread and the chalice when he says: “So that it may become for us the Body and Blood.” 6. Fourth, the first three crosses note what was done by the power of the Crucified One, or they signify the three days during which Christ preached after Palm Sunday, or again, the three days during which He rested in the tomb, or the three parts of His body where He suffered: that is, His hands, feet and side. The two crosses that follow signify the Divine and human nature, or that Christ suffered in spirit and in body. There are five crosses to symbolize the five wounds that Christ had, or that through these five crosses, we represent the time of the Law, which is distinguished by five books,b in each of which, the Passion of Christ is pointed to; a Law which was regulated by five types of people: namely, the judge, the king, the prince, the Prophet and the priest, into whom Christ was assimilated. 7. The previous words can also be expounded upon in a second manner: We ask that God make this offering: “Blessed, and consecrated and approved,” that is, that He consecrate, approve and Qui pridie quam pateretur. H 10, Deshusses 1: 89. This is a reference to the Torah, or the first five books of the Bible: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. a   

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confirm it to be a reasonable victim and an acceptable sacrifice so that “for us,” that is, for our salvation, the bread becomes “the Body,” and the wine: “the Blood of Your most beloved Son, Jesus Christ, our Lord.”a The Son is the beloved of the Father, just as the Father Himself offered testimony from the heavens, saying: This is my beloved Son, etc. (Mt 3:17), and we must love Him because He first loved us (cf. 1 Jn 4:19) and suffered for us. 8. There is a third way of saying this: We ask that You, O God, make this offering “blessed,” that is, that it be spiritually blessed by You, just as through the power of our Father, the fruit of the Virgin Mary was blessed; “consecrated,” that is, of such a quality that nothing can wipe it from Your memory; “approved,” that is, of such a quality that nothing can tear it away from Your benevolence through some forgetfulness; “reasonable,” that is, of such a quality that it corresponds to Your Divine plan. 9. There is a difference between “reasonable [rationabile]” and “rational [rationale];” something is called “reasonable” because it proceeds from reason; something is called “rational” because it uses reason; thus, this book is called the Rationaleb because it contains the reasons for the things done in the ecclesiastical Offices. “Acceptable,” that is, so that through it, we will be acceptable to You, O God. 10. The fourth way of saying this is: Deign to make this “blessed,” that is, filled with the Holy Spirit; “consecrated,” that is, assigned a Divine quality; “approved,” that is, to fortify it in truth so that it suffices for our salvation; “reasonable,” so that it fortifies our faith; “acceptable,” for the strength of our devotion. 11. The fifth way of saying this is: “This our offering,” deign to make “blessed” in every way, O God Omnipotent; that is, transmit to this host what is in every way blessed, consecrated, approved, reasonable and acceptable. This saving host is called “blessed,” that is, it has no share in any curse, either original or actual, either criminal or venial; so Elizabeth said to the Virgin: Sanguis dilectissimi Filii tui Domini nostri Jesu Christi. H 9, Deshusses 1: 88. Durand explains the title of the book in more detail in the general prologue of his treatise. See Rationale, Prol. 16, Thibodeau, 6. a    b  

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Blessed is the fruit of your womb (Lk 1:42). It is called “consecrated [adscripta],” that is, it was pointed to in ancient figures and Scriptures, such as the Paschal lamb (cf. Ex 12:1–10), the celestial manna (cf. Ex 16:1–21), the sacrifice of Isaac (cf. Gen 22:1–19), and the sacrifice of Abel (Gen 4:1–24), because, as John says, Here is the Lamb: Who was slain from the beginning of the world (Rev 13:8). It is said to be “approved,” because it is not transitory, just as the Old Law was, which ceased to exist when it was succeeded by the New, which will persist through eternity, following the order of Melchizedek. It is called “reasonable,” as if to say that it does not pertain to beasts of burden, just as was the case in the Old Law, when sacrifices with the blood of bulls and goats could not wash away sin like Christ, who, through His own Blood, cleanses men’s consciences from the works of death. It is called “acceptable,” as if to say it is not what is described by the Prophet: Sacrifice and oblation You did not desire (Ps 39:7), just as the Lord said: I will take no calves from your house, no goats from your fold (Ps 49:9); but God will accept that about which the Psalmist says: To You will I offer a sacrifice of praise (Ps 115:17); thus the Lord says: The sacrifice of praise shall honor Me (Ps 49:23). 12. And following this exposition, it is fitting that we add: “So that it will become the Body and Blood of Your most beloved Son,” etc. The Son is the beloved of the Father, following this text: This is my beloved Son, etc. (Mt 3:17), and we must love Him because He first loved us (cf. 1 Jn 4:19) and suffered for us. Augustinea expounds on this as follows: “‘Blessed,’ though which we are blessed; ‘consecrated [adscripta],’ through which men are listed among those in heaven; ‘approved,’ through which we are counted among the entrails of Christ, that is, His Body, which is the Church; ‘reasonable,’ through which we cast off all bestial feelings; ‘acceptable,’ so that through it, we who are dissatisfied with ourselves will be acceptable to His only Son, adding, what the priest says, in repeating the words of the Evangelists:b The a   Durand cites this passage from De cons. D.2 c.72, Friedberg 1: 1342–1343. It is not Augustine but rather composed of excerpts from Paschasius Radbertus, De corpore et sanguine Domini, c. 4, CCCM 16: 27–31. b    This is not the Gospel, but rather St. Paul in First Corinthians.

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day before He suffered, etc. (1 Cor. 11:23). Ambrosea says that these words: “This our oblation,” etc., are those of the Evangelists, up to the words: Take this all of you and eat and drink (cf. Mt 26:26–27). Others say that Pope Alexander Ib added these words to the Canon: “Who the day before He suffered,” etc., up to the words: “This is my Body.”

a   Ambrose, De sacramentis 4.5, SC 25: 85, cited from De cons. D.2 c.55, Friedberg 1: 1335. b   Liber Pont., c. 7, Duchesne 1: 127; cf. Bernoldus, Micrologus, c.12, PL 151: 984D.

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[41] On the Sixth Part of the Canon: “Who, the Day Before He Suffered”

1. “Who, the day before He suffered,” etc.a The sixth part. And these words are said to have been added by Pope Alexander I,b as was previously stated. What is done from this point on represents what Christ did at the Last Supper, which is the meaning of these words: “Who the day before He suffered,” that is, one day before He suffered for us, He wanted to pass on His Body and Blood and His ministry to His disciples so that they could pass it on to us. 2. On the fifteenth day of the first month, which happened to be a Friday, Christ suffered His Passion, and the preceding night – namely, the fourteenth day of the first month, at nightfall, so that the Scriptures of the Old Law would be fulfilled, after the Paschal celebration that prefigured Him (cf. Ex 12:6) – He instituted the sacrament of His Body and Blood and transmitted it to the Church, to be repeated frequently. This was all prefigured in Exodus: On the tenth day of this month, let every man take a lamb for their families and houses (Ex 12:3), and you shall keep it until the fourteenth day of this month; and the whole multitude of the children of Israel shall sacrifice it in the evening. And they shall take Qui pridie quam pateretur. H 10, Deshusses 1: 89. Liber Pont., c. 7, Duchesne 1: 127; cf. Bernoldus, Micrologus, c.12, PL 151: 984D. a   

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some of the blood, and put it upon both the side posts, and on the upper door posts of the houses, where they shall eat it (Ex 12:6–7). And then, a little later: For this is the Passover or the passing of the Lord (Ex 12:11). 3. It should also be noted that just as manna was given to the Hebrews after they crossed the Red Sea, after the Egyptians had been submerged, so too is the Eucharist given to Christians after the cleansing of Baptism, when sins are blotted out: so that through Baptism, we are cleansed of evil, and through the Eucharist, we are confirmed in what is good. For just as the manna led the people through the vastness of a desert with no roads to the promised land, so too the Eucharist leads our people through the dwelling place of the present life to the fatherland of Paradise; and it is so-called because no word can be found that can worthily express so great a sacrament, unless it is the Greek word, “Eucharist,” which is better, and according to Isidore,a in Latin, it means “good favor [bona gratia],” or according to others, “the giver of grace [dator gratie].” It is also fittingly called “provision for a journey [viaticum],” because restoring the one on a journey, it leads to the fatherland; for just as the sons of Israel were not lacking manna, from the time they crossed the Red Sea until they reached the promised land, so it is with the faithful, who, renewed through Baptism and reddened and sanctified by the Blood of Christ, will not be lacking the Eucharist until the end of this world comes. But then, not any more, so long as we note that in the afterlife, it will not be consumed in this present form, but we shall see God face to face (cf. 1 Cor 13:12). 4. According to the Hebrews, “host [hostia],” comes from “door [ostium],” because it was offered at the door of the Tabernacle.b But according to the Gentiles, it comes from “enemies [hoste],” because when the enemies were conquered, they used to offer a “host,” that is, a sacrifice, and a “victim” for those who had been vanquished,c Isidore, Etym., 6.19.38. Durand derived this etymology from John Beleth, Summa de eccles. offic., c. 42b, CCCM 41A: 77. c    Cf. Isidore, Etym., 6.19.33–34. a   

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as was discussed under the heading, On the Offering.a The host is also called an “immolation [immolatio],” because in it, Christ is sacramentally immolated, just as He was really immolated for our sins on the cross; and this word comes from “millstone [mola], with which they made a type of grain that was called “coarse meal [ far],” or “coarse wheat [ador].” b What came before in the manna was consummated in the Eucharist, for whoever receives any part of it, receives all of it: just as whoever came upon the manna, who had gathered a large amount did not have too much, and he who gathered a small amount did not have too little (cf. Ex 16:18). This Eucharist was also prefigured in the celestial bread, as the Wise man declared: You gave them bread from heaven, prepared without labor, having in it all that is delicious, and the sweetness of every taste (Wisd 16:20). Speaking of Himself, Christ explained this: I am the living bread come down from heaven; if anyone eats of this bread, he shall live forever. And the bread that I will give is my flesh for the life of the world (Jn 6:51–52). And it should be noted that we communicate in the Church when receiving the Body of Christ, giving the kiss of peace, receiving the blessed bread and the benediction, as will be discussed under the heading, On the kiss of peace.c 5. Then comes: “He took bread,” etc.d We read that Melchizedek was the first to celebrate this rite of sacrifice: Offering the bread and the wine, he was a priest of the Most High God (Gen 14:18); thus, David spoke to Christ: You are a priest forever, according to the order of Melchizedek (Ps 109:4). Therefore, the evangelical sacrifice preceded the one in the Old Law, not only in dignity but also in time, just as the Apostle fully shows in his Epistle to the Hebrews (cf. Hebr 7:1 sq). For that reason Christ used bread and wine for the sacrifice of His Body and Blood, so that in the reception of the Body and Blood of Christ we would be shown that this is the perfect refreshment: because, just as more than other bodily food and Rationale, 4.30.12. Cf. Isidore, Etym., 6.19.31; 20.8.6. c   Rationale, 4.53.1 sq. d    Accepit panem. H 10, Deshusses 1: 89. a  

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drink, bread strengthens the heart of man and wine cheers the heart of man (cf. Ps 103:15), so too the Body and Blood of Christ, beyond any other spiritual food and drink, refreshes and feeds the inner man; thus it is written: Your cup that intoxicates me, how excellent it is! (Ps 22:5). These two elements contain the perfect refreshment, just as He Himself testifies: For my flesh is real food and my blood real drink (Jn 6:56). More is said about this in the seventh part, under the words, “This is the cup.”a 6. To continue, the bread must be made of wheat and the wine from a vine, because Christ compared Himself to wheat when He said: Unless a grain of wheat falls into the ground and dies, it remains alone (Jn 12:24–25); and He compared Himself to the vine when He said: I am the true vine (Jn 15:1). He Himself was like a cluster of grapes when He was pressed onto the wine-press of the cross; thus Isaiah says, in chapter 63: Your garments are like those of a wine presser (Isa 63:2). Neither the cluster of grapes nor the grain of wheat ought to be offered unless it has been pressed into wine or formed into bread, because He called Himself bread and compared Himself to grain. In the Canon of the Apostles – in Book 5 of Burchardus,b in the canon, If any – it proclaims: “If any bishop or presbyter, going against the rule of the Lord, offers anything in the sacrifice on the altar, such as honey or milk, or some other alcohol for the wine, or some other confection, or birds, or other animals or legumes, a decree will be written so that he can be deposed.” This was discussed under the heading, On the offering of the priest.c 7. Also, no salt should be put in that bread, although some heretics do the contrary, because of what is written in this text: Whatever sacrifice you shall offer, season it with salt (Lev 2:13); and this one: Neither shall you take away the salt of the Covenant of the Lord your God from your sacrifice (Lev 2:13); and this one: In all your oblations, you shall offer salt (Lev 2:13); and in the Gospel: Every victim shall be salted (Mk 9:48). But these passages should Rationale, 4.42.3–4. Burchardus, Decretum, 5.8, PL 140: 754B. c   Rationale, 4.30.34. a   

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be understood as referring to the salt of discernment, not material salt. 8. This bread is shaped in the form of a coin, because the Bread of Life was betrayed for coins, and because the same currency must be given as payment for those working in the vineyard; and the shape is round, as was discussed under the heading, On the oblation.a In this bread the name and image of our Emperor is often written, because through Him, we are reshaped into the image of God, and our names are written into the book of life. Still, others make the image of a lamb on the bread because He who is immolated is the true lamb, or because of what we read in Exodus, chapter 29: This is what you shall offer on the altar: offer two lambs, and wine for the libation of one lamb (Ex 29:38; 28:40).b 9. The bread that must be offered in the sacrifice must not be leavened but rather unleavened, both for a simple reason as well as for a mystical reason. For it is written in Exodus: The first month, the fourteenth day of the month, in the evening, you shall eat unleavened bread, until the twenty first day of the same month, in the evening (Ex 12:18); next: Seven days there shall not be found any leaven in your houses (Ex 12:19); next: He that shall eat leavened bread, his soul shall perish out of the assembly of Israel (Ex 12:19); next: You shall not eat anything leavened (Ex 12:20); next: In all your dwellings you shall eat unleavened bread (Ex 12:20). Since Christ dined with His disciples in the evening on the fourteenth day of the first month, and He ate the Paschal lamb – and undoubtedly they followed the rites of the Law with unleavened bread and bitter herbs – it is certain that at that hour, leavened bread could not be found in the homes of the Hebrews, and thus without any doubt, He consecrated unleavened bread, turning it into His Body. Since leaven signifies corruption – thus, according to the Apostle: A little leaven corrupts the whole lump (1 Cor 5:6) – so that nothing corrupt or corrupting is shown in this sacrifice, but the whole sacrifice is pure and purifying, we do not consecrate leavened bread but rather unleavened, according to what the Apostle says: Christ our Rationale, 4.30.8. This is a truncated citation from Exodus.

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Passover is sacrificed. Therefore, let us feast, not with the old leaven, but with the unleavened bread of sincerity and truth (1 Cor 5:7–8). 10. Nevertheless, persisting in their error, the Greeks confect with leavened bread, calling the Latins “azymites,”a when in fact, they more rightly ought to be called “fermenters.” b They also say that the fourteenth day was the Day of Preparation in which the true lamb was immolated, so that what was prefigured in the Law would be fulfilled; the Law that had decreed that on the fourteenth day of the first month, the Paschal lamb had to be immolated. Therefore, the Lord, knowing in advance the day that He would suffer, forced by necessity, had already anticipated eating the Passover meal the previous night; and then, because it was now allowed to eat leavened bread, the Greeks therefore confect the Body of the Lord with leavened bread. And they also say that because the Virgin Mary became pregnant through the Holy Spirit, fittingly, the Incarnation of the Lord is signified through leaven, on account of the swelling of the Virgin’s womb. But, we can respond that we do not offer the womb of the Virgin as a sacrifice, nor is Her womb necessary for transubstantiation; what is necessary is faith and the word of God.c 11. But today, among us, does he really sacrifice, who confects with leavened bread, or who uses unleavened with leavened at the same time? The answer seems to be “no,” since Christ performed the consecration with unleavened bread, when He instituted the sacrament, as was already stated. Furthermore, as we will later state, the Church received the rite for this sacrifice from Saints Peter and Paul. Still, others argue for the contrary, especially if one does this through negligence or ignorance, for as we read in Leviticus: You shall offer loaves of leavened bread with the sacrifice of thanks, which is offered for peace (Lev 7:12–13).d Likewise, in the The Latin word is azymitas, which is a transliteration of the Greek word for “unleavened bread,” ἄζυμα. b    Durand’s Latin term, fermentarii, is a play on the Latin word for “leaven,” fermentum. c    This odd exchange on the doctrine of transubstantiation was taken directly by Durand from Sicardus of Cremona’s Mitrale, 3.6, CCCM 228: 173. d    This is not a direct citation but a truncated version of Leviticus. a   

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Pentateuch we read: You shall offer loaves of the first fruits, of two tenths of leavened flour (Lev 23:16–17); and the Church is in communion with many who sacrifice with leavened bread. 12. Then comes: “Having raised His eyes to heaven,” etc.a That Christ lifted His eyes to heaven implies for us that what He has comes from the Father, and also that at the beginning of all our works, we must direct the eye of our soul to the Lord, given that He is the author of all our good works. Likewise, in raising His eyes to heaven and giving thanks to the Father, He teaches us that we must always humbly beseech the Father so that so great a sacrament can be worthily performed with our hands. 13. There are three things here that none of the Evangelists describes, namely: “Having raised His eyes to heaven,” etc., up to “His disciples;” likewise: “The eternal Testament;” and: “The Mystery of Faith.” So, who would have had such audacity as to have attempted to add these words on his own? Fittingly, the form of these words was received from Christ Himself by the Apostles, and by the Church from them; there are many things said and done by the Lord that were left out, for the sake of brevity, by the Evangelists, which the Apostles nonetheless supplied. Thus, there is what the Apostle says in the Epistle to the Corinthians: He was seen by more than five hundred brethren at once; then He was seen by James, then by all the Apostles; and last of all, he was seen also by me, as by one born out of due time (1 Cor 15:6; 7–8). Now among those Evangelists, there are certain things that are omitted by one that are supplied by another. Thus, when three Evangelists recount: This is my Body (Mt 26:26; Mk 14:22; Lk 22:19), only Luke adds: Which is given for you (Lk 22:19); and when Matthew and Mark say: For many (Mt 26:28; Mk 14:24), Luke says: For you (Lk 22:19); but Matthew adds: For the forgiveness of sins (Mt 26:28). 14. Then comes: “Giving thanks,” etc.b Here is the gathering of words which accounts for this being called a sacrifice of praise. It is also so called because “giving thanks,” Christ instituted it. He gave thanks not for Himself, but for us, that is, for the restoration Elevatis oculis in celum. H 10, Deshusses 1: 89. Gratias agens. H 10, Deshusses 1: 89.

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of all things that would take place in the future; this was discussed in the second part, under the words, “On whose behalf.”a “He blessed,” etc.b He blessed it with a heavenly blessing, and through the power of His words, by which the bread was converted into the substance of the Body of Christ, namely the words: “This is my Body.” And with the pronunciation of these words, a cross is made over the bread, which signifies that Christ suffered according to His nature, for He suffered in His entirety: both in His spirit and His body, so that man would be redeemed in his entirety, as will be discussed in the eleventh part, under the words, “And bestow upon us.”c And because Christ took the bread and the chalice “into His holy and venerable hands,” blessing both; therefore the priest, following the example of Christ, taking the bread and the chalice into his hands, blesses each of them with a sign of the cross. These two crosses symbolize the time of the supper and grace, on which two walls are joined together on the cornerstone (cf. Eph 2:20), or so that the giant of twin substance is crucified.d 15. When these words are pronounced: “This is my Body. This is my Blood,” when the priest confects,e we can believe that Christ confects, saying the same words. But, since Christ first broke the bread before He consecrated it, it seems that the Church, which first consecrates and then breaks the bread, does something other than what Christ did, and thus sins, because His action should be our instruction. Rationale, 4.37.3–4. Benedixit. H 10, Deshusses 1: 89. c    Rationale, 4.46.10. d    A reference to the Ambrosian hymn, Veni redemptor gentium: “Procedat e thalamo suo, pudoris aula regia, geminae gigas substantiae alacris ut currat viam.” See Jacques Fontaine, Ambroise de Milan: Hymes (Paris: Éditions du Cerf, 1992), 275. e    I have translated Durand’s Latin word conficere quite literally as “confect.” He consistently uses this term when he refers to the “moment of consecration,” when the priest pronounces the words of the Canon that convert the bread and wine into the Body and Blood of Christ. A paraphrase or looser translation would rob his exposition of the concrete nature of his discussion of the words of consecration. a   

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On this subject, some have said that Christ, after the blessing and the conversion of the bread, broke it – for He converted the bread when He blessed it, and they construe this order from the literal reading of the text: He took the bread and blessed it, and it must be inferred that He is saying: “This is my Body,” and then He broke it and gave it to them and said: “Take and eat;” and then He repeated: “This is my Body.” The first time, He pronounced these words so that they would have the power to confect; then, He pronounced them again so that the Apostles would be taught the form of confecting the sacrament. Others have said that Christ first broke the bread before He consecrated it, but He first blessed it and then afterwards broke it, only pronouncing these words: “This is my Body,” etc., and then He gave it. Following this account, He confected the sacrament and instituted its form after the blessing when He said: “This is my Body;” they understand this blessing to have been some type of sign impressed upon the bread, or that He said some word over the bread; but it seems that their arguments can be opposed by the fact that He first broke the bread when He said: “This is my Body;” nor is it also credible that He first gave the bread before he confected it. Fittingly, it can be said that Christ, through some Divine power that remains hidden to us, first confected, and then afterwards, showed the form through which His successor would bless the bread: for through His own power He blessed it, but we bless through the power with which He endowed those words. When the priest pronounces those words of Christ: “This is my Body,” and “This is my Blood,” the bread and wine are converted into flesh and blood through the power of the Word: and that Word became flesh and dwelled among us (Jn 1:14), who: Spoke and they were made: He commanded and they were created (Ps 32:9); the Word, which turned a woman into a statue (cf. Gen 19:26), and turned a staff into a serpent (cf. Ex 7:10); which turned rivers into blood (cf. Ex 4:9), and water into wine (cf. Jn 2:1–11). Now if the word of Elijah could bring fire down from heaven (cf. 2 Chr 1:10), why can the word of Christ not change bread into flesh? Certainly, it is a greater feat to create something out of nothing than it is

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to transform something; and it is an incomparably greater thing that God became man without ceasing to be God, than it is for bread to become flesh while ceasing to be bread. The first occurred only once with the Incarnation, but the second happens regularly with the consecration of the bread. Therefore, at the pronunciation of those words, the bread, through Divine power, is transubstantiated into flesh: for the Divine and material substance of this sacrifice is the word, which when brought to bear to its elements, completes the sacrifice, just as the Word, when joined to the flesh, produced Christ the man. 16. It should be noted that in the Body of Christ, eleven miracles can be considered, for which a precise reason cannot be given; on account of this, we can deploy arguments from similitude. 17. The first miracle is that the bread and wine are transubstantiated into the Body and Blood, arguments for which have already been presented. But another reason can be given here, because the food and drink of the body are flesh and blood, through the design of nature; therefore, with a much greater force, nature itself, that is, God, can make happen, without mediation, the conversion of bread into His Body and wine into His Blood. 18. The second is that the bread is daily transubstantiated into the Body, but there is no enlargement of God. By way of analogy: if I know some secret, which has been revealed to many people, which many people know because it was revealed by me, nevertheless, in my own being or in my mind, there has been no increase in knowledge because of my revelation. 19. The third is that it is received and eaten daily, without any loss to itself. By way of analogy: if a thousand candles are lit from my candle, nothing is lost in mine; thus the widow from Sareptha, who when she used to eat, lost nothing of her flour in the jar or oil in the vase (cf. 1 Chr 17:16). 20. The fourth is that what is indivisible is divided so that in each part of the Eucharist, its entirety and totality remain. By way of analogy: in a mirror, in which something is reflected, if it is broken into pieces, the same whole thing is reflected in each piece of

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the mirror, as will be discussed in the next part, under the words, “In a like manner.”a 21. The fifth is that if it is received by a criminal, it is not defiled. By way of analogy: the sun is not defiled when it passes over a stench-filled place. 22. The sixth is that the Body of Christ, which is the food of life, is fatal for sinners, as was discussed in the prologue of this part.b By way of analogy: good food, such as capons and good wines, are harmful to those who are sick or weak in body. 23. The seventh is that when received by the priest, or anyone else, when he closes his mouth, he is carried to heaven, as will be discussed later, under the words, “Take.”c By way of analogy: Christ came forth from the incorrupt body of the Virgin, and also rose from the dead from an enclosed tomb – when these are the simplest of things – and with the door closed, He entered into the place where His disciples were (cf. Jn 20:19 sq). 24. The eighth is that so immeasurable a Body stays in such a tiny host. By way of analogy: the pupil of an eye, as small as it is, can take in a huge mountain. 25. The ninth is that the same Body in its entirety can be in different places at the same time, and received by different people. By way of analogy: the word of a man, pronounced one time, following the rules of sound, is heard in its entirety at the same time in the ears of different people. Besides, He who created the body and physical space can do as He wishes with either one in relation to the other. Thus, the moon and the sun and light are seen in different places by different people. 26. The tenth is that even when the bread has been transubstantiated, the accidents of bread remain, namely: its weight, color and taste. Here there is no argument by analogy, as will be discussed under the words, “He broke it.” d 27. The eleventh is that under the species of bread is the Body, and when it is received, the Body and Blood of Christ, that is, all Rationale, 4.41.31–33. Rationale, 4.1.18. c    Rationale, 4.41.39 sq. d    Rationale, 4.41.31. a   

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of Christ, is undoubtedly received. Similarly, both the Body and Blood are received under the species of wine; but nevertheless, we do not receive the Body or Blood of Christ twice. By way of analogy: if in one meal I eat before and after I have a drink, I will not say that I have eaten two meals. More is said about this in the seventh part, under the words, “In a like manner.”a However, just as Pope Leob says: “Why do you seek to understand the order of nature in the Body of Christ when Christ Himself was born of a Virgin, outside the order of nature?” 28. And notec that there once was a certain matron who used to offer bread every Sunday to Blessed Gregory; one day, after the Mass had been celebrated, the Pope went to offer her the Body of Christ, and when he said: “May the Body of our Lord Jesus Christ preserve your soul to life everlasting,” she lewdly laughed. But Gregory immediately drew back his right hand from her mouth, and placed that part of the Lord’s Body on the altar, and then, in view of all the people, he questioned the matron, asking why she had presumed to laugh. But then she said: “Because that bread that you called the ‘Body of the Lord’ I made with my own hands.” Then, on account of the woman’s disbelief, Gregory prostrated himself in prayer, and rising up, he found that the bread had been made into a human finger, and thus he converted the woman to belief. He prayed again and saw that that flesh was turned into bread, and he handed it to the woman to receive as communion. 29. We also readd that when Hugh of St. Victor, that most excellent doctor, was struggling with a fatal illness, he immediately asked that the Body of the Lord be given to him. Since he was not able to hold down any food, his brothers, fearing that he would throw up, brought him an unconsecrated host. But he spiritually knew what happened and said: “May God have mercy on you, my Rationale, 4.41.31–33. Durand cites this text from De cons. D.2 c.38, Friedberg 1: 1327. These are not the words of Leo I, but come from Ambrose, De mysteriis, 9.53, CSEL 73: 112. c   Durand’s source for this miracle story is Jacob of Voragine, Legenda aurea, 46.11, De S. Gregorio, ed. Theodore Graesse (Dresden and Leipzig: Arnold, 1846), 197–198. d   Osbertus, Epistola de morbo et obitu Hugonis, PL 175: Prol. CLXIIIA–D. a 

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brothers; why did you wish to deceive me, for what you carried to me is not my Lord.” They who were astonished immediately brought him the Body of the Lord; but when he saw that he was not capable of receiving it, he raised his hands toward heaven and prayed: “May this son ascend to the Father, and so too his spirit to Him who created it.” And after saying these words, he gave up his spirit, and the Body of the Lord disappeared at that very moment. 30. There are five reasons why Christ instituted that the sacrament of His Body and Blood should be received under different species.a First, to increase its worth, for in it we discern one thing, but we believe another, for: “Faith has merit when human reason cannot prove it with experience.” b Second, to assuage the senses, so that the spirit would not abhor what it views with the eyes, since we do not customarily eat raw flesh or drink human blood. The senses are assuaged, on the one hand, when they perceive one thing, and the faith is built up, on the other hand, because in what the senses see, they acknowledge the existence of what they do not see. Third, to avoid ridicule and the insults of pagans, when a Christian rite is done, so that the truth will be present and ridicule absent. Fourth, because mortal man could not contemplate the perfection which is in the Body of Christ, which the disciples experienced in His Transfiguration. Besides, the bread strengthens and wine cheers man’s heart (cf. Ps 103:5). Fifth, it is not received in the form of a lamb, so that we not appear to Judaize, in offering a lamb according to the custom of the Old Law. 31. Then comes: “He broke it.”c It has become customary to ask what Christ then broke on the table and what the priest now breaks on the altar. There were some who said that just as after the consecration, the true accidents of bread remain, so too remains the true substance of bread. This is because just as a subject cannot exist without its accidents, so too accidents cannot exist without Here Durand means that Christ chose bread and wine instead of real flesh or blood for this sacrament. b    I have translated this citation as Durand presents it; he alters the original passage from Gregory the Great: “Fides non habet meritum, cui humana ratio praebet experimentum.” Hom. in Evang., 26.1, PL 76: 1197C. c    Fregit. H 10, Deshusses 1: 89. a   

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a subject; for an accident to be is nothing more than to be-in. But the substance of bread and wine remain at the pronunciation of those words of consecration, and the Body and Blood of Christ truly begin to exist along with the bread and wine, so that under the same accidents both things are truly received, namely: the bread and the flesh, the wine and the blood, for the senses prove one thing, while faith believes the other. They say, then, that the substance of bread is broken and diminished, bringing to the argument what the Apostle says: The bread which we break (1Cor 10:16), and Luke: On the first day of the week, when we were assembled to break bread, etc. (Act 20:7). And according to them, when the sacrament is nibbled by a mouse, it eats the substance of bread alone, since the moment it begins to eat the bread, the Body of Christ ceases to exist. 32. In his Mirror of the Church,a Pope Innocent III said that the form of bread is broken and diminished but the Body of Christ is received and eaten; what pertains to corruption is assigned to the form of bread, while what pertains to reception belongs to the Body of Christ. Berengar,b who was held on suspicion of heresy, confessed before Pope Nicholas that the bread and wine that are placed on the altar are not only a sacrament after the consecration, but are truly the Body and Blood of Christ, not only in sacramental but physical form; and also that the true Body is handled by the hands of the priest, broken, and ground by the teeth of the faithful. However, the Body of Christ cannot be divided into parts, or torn by the teeth, since it is immortal and incapable of suffering. But as for what might be done in that breaking and grinding, Blessed Augustinec shows us, saying: “When Christ is eaten, He is renewed, not diminished; nor, when we eat Him, do we make parts out of Him. And this is what happens in the sacraDe miss. mysteriis, 4.9–11, PL 217: 861D–862A (omitted by Wright). De cons. D.2 c.42, Friedberg 1: 1328–1329. Gratian’s text includes the profession of faith forced upon Berengar of Tours by Pope Nicholas II at the Synod of Rome (1059), in which he affirmed a rather crass definition of the real presence in the Eucharist. c   Augustine, Sermo 132A, ed. Morin, Miscellanea Agostiniana (1930), 1: 375; this is a truncated passage cited from De cons. D.2 c.70, Friedberg 1: 1341. a  

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ment.” Christ Himself refuted the carnal understanding of His disciples, who thought that His flesh would be divided into parts and cut up into pieces like other meat (cf. Jn 6:75). We speak of the “form of bread,” not because it is now bread, but because it once was bread, just as Simon used to be called “Simon the Leper,” not because he was still a leper, but because he used to be (cf. Mt 26:6–13; Mk 14:3–9). 33. But if we ask what is actually eaten by a mouse when it gnaws on the sacrament, or what is actually burned when the sacrament is burned, Innocent IIIa himself responds: “Just as the substance of bread is miraculously converted into the Body of Christ when He begins to exist in the sacrament, in the same miraculous manner it reverts to something else when He ceases to be there; but the substance of that bread, which was transformed into His Body, does not revert to what it was, but in its place something else is miraculously created, although accidents of this sort can exist without a subject and can be eaten.” 34. “He gave it.” b It has become customary to ask precisely which “Body of Christ” He gave at the supper: the mortal or immortal one, the one that suffered or the one that was incapable of suffering? And there are certainly other things that pertain to this question. Though it suffices to say, with the simplest faith, that He gave what He wished to give, and that He knew what He was giving, there were nevertheless some who said that He truly was what was being given, so that what He gave could suffer and was mortal, but what was actually given, was immortal and incapable of suffering; He did something visible but something invisible was also done. Let us say that this was done invisibly, with respect to the form of the Body, not with respect to the species of the sacrament; for in what He did, He was as He appeared, but in what was done, what He was could not be seen, because the form of bread and wine veiled the form of His flesh and Blood. Here is the true David, who carried that bread with his own hands before Innocent III, De miss. mysteriis, 4.11–12, PL 217: 863C–864D (omitted by Wright). b    Dedit. H 10, Deshusses 1: 89. a  

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Achish, the King of Gath (cf. 1 Sam 21:1–15). Therefore, because what was given was immortal, it remained incorruptible as it was being eaten. They surely concede that during the three days when Christ was dead, a part of the sacrament was reserved, so that the same Body that was lying dead in the tomb remained alive in the sacrament: on the altar of the cross, He suffered, but in the form of bread, He was not afflicted. But given how incredible it is that according to the same nature, He was simultaneously mortal and immortal – natures which nevertheless harmoniously came together in the same person – there were others who said that Christ was certainly mortal, but not by necessity, but rather by choice. He was devoid of all guilt and free of all penalty so that He was not bound to die, since He had no sin; nevertheless, He willingly undertook mortality, since He wished to take on death, for if He had not taken on mortality, He would not have been able wholly to die. Therefore, in order that He could prove that He was mortal not by necessity but by choice, when He wished, He put off mortality, and when He wished, He took on mortality. We read in the Gospel that when the Jews led Jesus to the ridge of a mountain and wanted to throw Him off: He, passing through their midst, went His way (Lk 3:40). Therefore, when He had to be led, He allowed Himself to be held, according to His nature that could suffer; but when He was about to be thrown down, He passed through their midst, according to His nature that could not suffer. 35. Still, it can be conceded, with the faith preserved, that what He gave was what He then had, namely: what was mortal and could suffer; but this does not mean that He could suffer in the sacrament, that is, from that point on. What is received by us now is immortal and incapable of suffering, but it does not mean, however, that it now has more efficacy or more power. Therefore, what was eaten was capable of suffering, but was nonetheless not afflicted, not because of human nature, but because of a Divine power through which whatever He wished was entirely effectual.

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36. “To His disciples.”a It is customary to wonder whether Judas received the Eucharist with the others. Luke shows that Judas was, in fact, with the others, for right after the mention of the chalice, he recounts the betrayer: This is the chalice of the new covenant in my Blood which will be shed for you. But behold the hand of him who betrays me is on the table (Lk 22:20–21). However many were gathered there, they received the Eucharist, with Mark bearing witness: And they all drank from it (Mk 14:23), following what Christ Himself had ordered, as Matthew testifies: Drink from this all of you (Mt 26:27). But on the contrary, it is proven that Judas was not there, for, according to Matthew, Jesus immediately said to those drinking from the chalice: I will not drink from this time forward from the fruit of the vine, until the day when I shall drink it new with you in the kingdom of my Father (Mt 26:29). Therefore, Judas was not present, since he was not destined to drink with them in the kingdom of God. In this case, what John implies should be strongly considered, when he says that when Judas had taken a small morsel: He went out quickly, for it was night (Jn 13:30). Christ handed them the Eucharist after they had eaten, with Luke bearing witness, when he says: Likewise, after He had eaten, He took the chalice (Lk 22:20). It is manifest, then, that Judas first left before Christ handed them the Eucharist, so if Luke recounts the presence of the traitor after the chalice, this can be understood as a recapitulation,b which is often done in Sacred Scripture, when what was done before is explained again, just as Matthew recounts the anointing with the alabaster jar taking place two days before Passover (cf. Mt 26:6–16); but, according to John, the woman poured the oil in the house of Simon the Leper six days before Passover (cf. Jn 12:1–9). 37. But in conceding that Judas received the Eucharist, which many do concede, why then did the Doctor of Salvation give to a sick man medicine that He knew would bring him death? – given that: He who eats unworthily, eats judgment, etc. (1 Cor 11:29). I Discipulis suis. H 10, Deshusses 1: 89. Durand uses the word recapitulatio with reference to a classical rhetorical device of “repetition” or “recapitulation”. See Quintilian, De institutione oratoria, 6.1.1 (London: William Heinemann, 1821), 382. a   

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respond: to teach through His own example, that the priest must not deny communion to one whose crime, even if it is known to him, is nonetheless not known to those in the Church, so that the priest not move from being his corrector to his betrayer. Thus we read in the canonical decree:a “The dispenser, that is, the priest, should not prohibit those fattened from the earth, that is, sinners, from coming to the table of the Lord, that is, from eating the Body and Blood of Christ; but he should admonish them to fear the exactor of judgment.” But since it is a lesser evil to be suspected of a crime than to have committed a crime, and from two evils, when necessity demands it, the lesser evil must be chosen, it seems that the discrete priest ought to deny the Eucharist to a criminal, so that he incur the lesser evil and avoid the greater one; that is, that he might appear suspect so that he does not eat unworthily. Fittingly, since no one ought to commit even one mortal sin, lest he expose the one close to him to a mortal sin, it is preferable for the priest to elect not to reveal the sinner, so that the priest will not sin; but preferably the sinner ought to elect to abstain, and thereby become suspect, instead of receiving communion and eating unworthily.b 38. But it can be asked whether Christ would have given Judas the Eucharist for his good or for his harm. It does not seem that He would have given it for his good, or His intention would appear to be a deception, who, as the Prophet testifies: Made the universe and did whatsoever He would (cf. Ps 113:11; Ps 134:6). Judas did not, therefore, receive it for his good but for his harm. But it seems that it would not be given for his harm, because Christ is not the performer of evil things but their avenger. We can respond that if this proposition “for [ad]” – in the phrase, “gave it for his harm [dedit ad malum]” – denotes the intention or disposition, it is a false proposition; if, however, it implies the consequence or effect, it is a true proposition. Fittingly, because Christ extendDe cons. D.2 c.67, Friedberg 1: 1338. Cf. Ps 21:30. This is a tortuous passage in the original Latin, which seems only to make sense if Durand is arguing that the priest’s knowledge of someone’s sin is protected by the seal of the sacrament of Confession. a   

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ed a morsel that He had touched to Judas, it was decreeda by the Church that the Eucharist not be touched by the recipient; and it should not be understood that Christ gave the Eucharist to a traitor in the form of a morsel He had touched, but rather, that in extending this morsel that He had touched, He showed who would betray Him (cf. Jn 13:26). 39. Then comes: “Take and eat,” etc.b Who could ever believe that the bread and wine could be converted into the Body and Blood, unless the Savior Himself said this: He who made bread, wine and everything else from invisible things? He wished for us to offer Him bread and wine, to be consecrated by Him through Divine power, so that the people of faith would believe in the truth of the mystery that He Himself handed to His disciples, saying: Take and eat (Mt 26:26). And He spoke of the chalice in the same way. 40. Fittingly, this should be understood as meaning that when they took His Body from the hand of the Lord, the disciples administered it to themselves, but that He who consecrated it also administered it; it is as if He said: “Eat,” implying the twofold consumption of this sacrament. The Body of Christ is twice eaten, because it is understood as being twofold: namely, the true Body that came forth from the Virgin and hung on the cross, and the mystical Body, which is the Church of Christ, enlivened by the Spirit. Of the true Body, the Lord said: This is my Body, which is given for you (Lk 22:19). Of the mystical Body, the Apostle says: Because the bread is one, we though many, are one body (1 Cor 10:17). The true Body is eaten sacramentally, that is, under the species of bread; the mystical Body is eaten spiritually, that is, in faith, under the species of the bread that is a faithful heart. On the sacramental consumption, the Lord says: Take and eat; this is my Body (Mt 26:26); which is given for you; do this in remembrance of me (Lk 22:19). In this way both the good and the wicked eat the Body of Christ, but the good do so for their salvation; the wicked, for their own judgment. For if the wicked did De cons. D.2 c.7, Friedberg 1: 1315–1317. Accipite et manducate. H 10, Deshusses 1: 89.

a  

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not eat the Body of Christ, then the Apostle would not have said, in First Corinthians chapter 11: He who eats unworthily, eats and drinks judgment to himself, not discerning the Body of the Lord (1 Cor 11:29). He eats unworthily who receives sacramentally but not spiritually; for Judas received the Eucharist with the others, as was already stated. Concerning the spiritual consumption, the Lord says: Unless you eat the flesh of the Son of man, and drink His blood, you shall not have life in you (Jn 6:54). In this instance, only the good eat the Body of Christ; thus: He who eats my flesh and drinks my blood, abides in me and I in him (Jn 6:57); for: He who abides in love abides in God, and God in him (1 Jn 4:16). “Why do you prepare your teeth and belly? Believe and you have eaten.”a He who believes in Christ eats Him, because he is incorporatedb into Christ through faith, that is, he becomes one of His members, or he is more strongly consolidated into the unity of His body. Besides, what is eaten is incorporated, and the one who eats incorporates himself into Christ; but here also what is eaten incorporates, and he who eats is incorporated. Christ implies either form of eating where He says: It is the spirit that gives life; the flesh profits nothing (Jn 6:64). 41. But what happens to the Body of Christ after it is received and consumed? We can answer by saying that if one seeks His bodily presence, it can be looked for in heaven, where Christ is seated at the right hand of the Father. Still, at a given moment, He maintained a bodily presence so that He could call us to His spiritual presence; thus, when the sacrament is taken, tasted and eaten, Christ is corporeally present in our sight, touch and taste; and as long as our bodily senses are affected, His bodily presence cannot disappear. But after the bodily sense disappears from our perception, immediately, His bodily presence must no longer be sought, but rather His spiritual presence must be observed, because through a full dispensation, Christ passes from the mouth a    Augustine, In Ioannis Evang. Tract., 25.12; 26.1, CCSL 36: 254; 260, cited from De cons. D.2 c.47, Friedberg 1:1331. b   The word play of the Latin corpus – incorporare is difficult to convey in English.

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to the heart. It is better, in fact, that he proceed to the spirit than descend into the belly; this food is not carnal but spiritual; He came to be eaten, not eaten up; to be tasted, not simply to take bodily form; to be eaten with the mouth, but not digested by the stomach; He refreshes the soul, but does not flow into a latrine. This is what the Lord Himself said: Whatever goes into the mouth goes into the belly and is cast out into the latrine (Mt 15:17); He spoke here not of spiritual food but food that is carnal. 42. If by chance, someone happens to have a bowel movement or vomits after having only received the Eucharist, caused by an imbalance of the humors, since, sometimes the humors, with the absence of any sort of food, will flow into a bowel movement or will be cast out through vomiting – for that reason, from our point of view, the Eucharist appears to be like any corruptible food, but in and of itself, it does not lose any of its true nature as an incorruptible Body. Sometimes the species of bread is gnawed on or spoiled, but its truth is never corrupted or soiled; when you see such a thing, have no fear for the Body of Christ, but be anxious for yourself, lest you offend Him if your faith is erroneous. 43. Then comes: “This is my Body,” etc.a When these words are pronounced: “This is my Body,” the bread is changed into the Body, and at the pronunciation of these words: “This my Blood,” the wine is changed into the Blood; and the first words are pronounced before the others, so that it seems that the bread is changed into the Body before the wine is changed into the Blood. So consequently, it seems that the Body lacks Blood and that the Blood has no Body. For this reason, it is said by some that when the whole thing is said, the whole thing is done, since they neither desire nor have the ability to determine the moment of the conversion of the bread. But others says that even if at the pronunciation of the previous words, the bread is first changed into the Body, and at the words that follow, the wine is afterwards changed into the Blood, the Body is never without Blood, nor the Blood without a Body, just as neither of them is without a soul; but under the form of bread, the Blood exists in the Body through the change of Hoc est corpus meum. H 10, Deshusses 1: 89.

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the bread into the Body, and the opposite as well; but not that the bread changes into Blood, or the wine changes into the Body, but because neither of them can exist without the other; more will be said about this later. 44. But we can ask, what did Christ describe when He said: “This is my Body?” With the pronoun, “this,” it does not seem that He was describing the bread, since the bread, per se, was not the Body of Christ; nor does it seem to refer to His Body, since He had not yet pronounced those words, at whose pronunciation, He changed the bread into His Body. On this subject, some say that nothing is described with the pronoun, but that it is put there as a historical form. But according to this interpretation, how can there be transubstantiation if this expression signifies nothing? Besides, the Lord used these words with a voice that signifies [voce significative] something,a and we use their historical form; therefore, we do not do what He literally did. Others say that there is such power given to these words, that with their pronunciation comes transubstantiation. Also, the priest does not pronounce these words with a voice that signifies, since he cannot offer such words. He would be lying if he said: “This is my Body.” In truth, one is easily freed from the snares of such questions if one says that Christ confected the moment He blessed the bread, as was just stated, under the words, “He blessed.” b Now if one opposes the argument that the priest consecrates when he pronounces these words, we can respond that the priest demonstrates nothing, since these words are not used in the demonstrative sense but rather in the recitative sense, as for instance, when He says: I am

See Rationale, 4.22.3, where Durand discusses the term neuma. Unlike a complete word, it does not correlate to a thing being symbolized, but rather, a neuma expresses a state of being that cannot be represented by any word. St. Thomas Aquinas’ commentary on the Peri Hermeneias of Aristotle uses precisely this language to make a distinction between vocal sounds that “signify” something else, and sounds (such as those made by animals) that are not “significant” in that sense. In this case, Christ’s words of consecration are “significant.” See Jean Oesterle, Aristotle: On Interpretation. Commentary by St. Thomas and Cajetan (Peri Hermeneias) (Milwaukee: Marquette University Press, 1962), 24–25. b    Rationale, 4.41.14–15. a   

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the true vine (Jn 15:1); I am the true light (cf. Jn 1:9); I am the light of the world (Jn 8:12), and with innumerable other examples. 45. Again, it can be asked, what did He describe when He said: “Eat of this all of you,” given that in none of the four of Gospels do we read these words concerning the Body, but they are found with regard to the Blood: Drink of this all of you (Mt 26:27). Since He had already broken the bread, if He was describing one of its fragments, they would not have all been able to eat it, but He would have had to distribute a piece to each of them; if He was describing the Body, they could not have eaten “from it,” since the Body of Christ cannot be eaten in parts but must be eaten as a whole. Fittingly, in Holy Scripture, it seems that one thing is being described but actually many things are being done, just as in this line: He blessed, broke and gave (Mt 26:26): He blessed the bread, broke its form, and gave His Body. In the same way, when He said: “Eat of this all of you,” the pronoun refers to the whole Body, and the preposition implies the division of the form, so that this would be the sense: Eat this whole Body, divided according to its form, for only the form is divided into parts, and the whole Body is eaten. What follows can be understood in a similar way: This is my Body (Mt 26:26; Mk 14: 22; Lk 22:19), that is, what I present to you in this form. 46. We can also ask, what happens if there is an addition, or subtraction, or transposition, or change in the form of these words that Christ used? Will this impede the efficacy of consecration if, when the priest says: “This is my Body,” he adds: “which I took from the Virgin Mary;” or he subtracts words, saying: “This is the Body,” but not saying “my;” or he transposes words, saying: “My Body, this is;” or interposing a word, he says: “This is really my Body;” or changing the words, he says: “This is the Body of Jesus?” Fittingly, the priest who in any way attempts these sorts of things, especially if he intends to change the form of the words, or intends to introduce heresy, commits a grave sin, because the form of the words that Christ used must be inalterably observed by everyone;a although, according to the Philosopher, when nouns and verbs De cons. D.4 c.86, Friedberg 1: 1390.

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are transposed, they signify the same thing;a nor can the useful be voided by the useless, and: “The meaning must be carried over, not word for word, but from sense to sense.” b 47. What happens, if between the pronunciation of words over the bread and wine, there is a space of time: is there still transubstantiation? There is no doubt about this for those who assert that there are two forms, as will now be discussed. But when these words are pronounced: “This is my Body,” the bread is changed into the flesh, and at these words: “This is my Blood,” the wine is changed into blood, it seems that the bread can be consecrated without the wine, or that the wine can be consecrated without the bread, as was previously stated. So, if after saying the first words, and before saying the second words, the priest has some accident that prevents him from proceeding, it seems that the bread has been changed into the flesh, but the wine has not been changed into the blood. In this case, should another priest repeat all the words from the beginning, and thus, redo the consecration over the bread, or should he begin in the place where the first priest left off, and thereby divide this mystery of unity? On this subject, we read in the Council of Toledo:c “We consider it to be fitting that when the sacred mysteries are consecrated by priests during the time of the Mass, if any sickness intervenes, on account of which they cannot finish the mystery of consecration, let the bishop or another priest be free to finish the consecration of the office thus begun – meaning: begun by others who failed to do it – so that it can be freely completed by others who took their place.” More

In Latin, unlike modern vernacular languages, word order can be transposed, still be grammatically correct and have the same meaning (e.g., Hoc est corpus meum; corpus meum hoc est). b    Thomas Aquinas, In Aristotelis libros Peri Hermeneias expositio, 2, Lect. 4.109 (Turin: Marietti, 1964), 95. In this difficult passage, Durand is saying that an alteration of a literal word does not nullify its “sense,” invoking the concept of translation from one language to another. One who does not translate word for word can still offer a truthful representation or signification of the “sense” or meaning of those words. c    C.7 q.1 c.16, Friedberg 1: 573–574. a   

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is said about this in the seventh part, under the words, “New and eternal,” near the end.a In fact, among the theologians, there are diverse opinions on the moment of consecration, with some saying that as soon as everything is said, then everything is done; others assert that the bread is first changed into the Body and afterwards, the wine is changed into the Blood, as was already said. Therefore, most follow the more prudent course and affirm that another priest ought to redo the consecration and complete it, since it cannot be said that something is being repeated if it is not known actually to have been done. Nevertheless, in order to avoid a repetition or a division of the sacrament, so that no anxiety over an error or any doubt remains, the more judicious course is that the host in question be carefully hidden, on behalf of those who are weak, and that the whole Canon be repeated over a new species of bread and wine, and that the previously consecrated host should be consumed at the end of Mass by one of the ministers, or someone else. 48. But if wine cannot be found, or if for some other reason it is not available, we can ask whether, by necessity or the intervention of some other cause, the Eucharist can be consecrated only in the form of bread, just as the Eucharist must be reserved only in the species of bread? There are some who fittingly say that since the sacrament is confected by words and material, neither the form of the words, nor the materials that Christ used can be changed or divided in half, so that just as the wine cannot be consecrated without bread, the bread cannot be consecrated without the wine; thus, if water is placed in the chalice for the wine, or if barley is used in place of wheat for the bread, since these things are neuter, per se, the neuter thing will not be transubstantiated with the other thing into flesh, nor is it changed into blood. For if the bread can be changed into flesh without wine, and wine into blood without bread, in those regions where one or the other elements cannot be found, one could lawfully be consecrated without the other; for ignorance is less of an excuse than necessity, and negligence, less than difficulty. But others say that since Christ Rationale, 4.42.4.

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first converted the bread into flesh and afterwards, changed the wine into blood, just as the text of the Gospel reading shows, it can happen that the bread can be consecrated without wine, and wine without bread. Still they commit a grave offense, who through negligence or ignorance, omit either one of the species for the Eucharist. Graver still is the offense of one who knowingly or willingly does this, and it is especially grave if he intends to change the form or to introduce heresy. 49. What, therefore, must be done by the priest if, after the consecration, he discovers that he forgot the wine? I respond: if this was done consciously, in order to introduce heresy, there is no sacrament of the Body; but if he did this through forgetfulness or negligence, the consecration of the Body is nonetheless completed, as was previously said. Nevertheless, at that point, as some say, the wine must be added, and only the words of consecration of the Blood should be repeated over it: namely, from this point: “In a like manner,” etc., up to the end, but omitting the two crosses that are traced over the bread. Others say that, after the wine is added to the chalice, they ought to dip the consecrated bread into the chalice and thus take the sacrament without any repetition, just as is done on Good Friday. For others, it seems that wine should not be added, to avoid generating a scandal. But what the first say is truer, because it is better to risk scandal than to forsake the truth.a For if this truth is neglected – namely, that the wine is not added – it cannot be truly said that this sacrament is the mingling of the Body and Blood; nor should the Body of Christ be received without the Blood, nor should the host be kept and the Canon repeated over another species, as was previously stated. However, if the priest, having tasted water, has broken the fast, he should not offer another sacrifice on that day. If, before the words of transubstantiation, namely: “This is the chalice,” etc., he discovers that the wine was omitted, or that either the wine or water was omitted, then he shall add it to the chalice and proceed with the consecration, restarting at the words: “This oblation,” etc. If the wine is added without the water, it is no less X 5.41.2, Friedberg 2: 927.

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a sacrament, as will be discussed in the following part, under the words, “New and eternal.”a The subject of what happens if some wine spills will also be discussed there under the words, “Which for many.” b 50. Sometimes, when many priests concelebrate with one pontiff – as will be discussed in the sixth part, under the heading, On Holy Thursday,c where the oil of the sick is done – when all of them do not pronounce the words of consecration at precisely the same time, we can ask: does only the one who pronounced the words first consecrate, and the rest repeat the sacrament a second time? For if this were conceded, it could happen that the principal celebrant does not consecrate, and the secondary celebrant actually consecrates, and that the pious intentions of the principal celebrant would be cheated. Fittingly, it can be said that those priests who speak the words before or after the bishop: their intention at the moment that the bishop, who is the principal celebrant, and with whom they concelebrate, pronounces the words, is what should be born in mind; and in that sense, they all simultaneously consecrate and confect. Yet, there are some who agree that whoever pronounces the words first, consecrates: but the intentions of the others are not cheated, because what they intend has been done. The cardinal priests of the Roman Church observe the custom of standing around the Pope and celebrating as his equal, and when the sacrifice is completed, of receiving communion from his hand: signifying the Apostles, who, reclining as equals at the table with the Lord, received the Holy Eucharist from His hand; and in concelebrating with the Pope, they show that the Apostles learned the rite of this sacrifice from the Lord. 51. Fittingly, when these words are said: “This is my Body,” the priest elevates the Body of Christ,d following what is in Leviticus, chapter 23: You shall offer the loaves of the first fruits from Rationale, 4.42.4. Rationale, 4.42.2. c   Rationale, 6.74.8. d    The elevation is noted in the Order of the Mass, in OrdPC, ed. Van Dijk and Walker, 512. a   

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each measure, similar to those that the priest shall elevate before the Lord (Lev 23:16; 23:20).a First, so that all who are gathered there will see it and will seek to know how seeing it profits them for their salvation, according to this text: And if I be lifted up from the earth, etc. (Jn 12:32). Second, to show that there is no other worthy sacrifice, and indeed, it is above all other sacrifices. Third, the exultation of the Eucharist in the hand of the priest signifies Christ, the true bread, exalted by the Prophets in the Scriptures, when they prophesied His Incarnation; thus, Isaiah says: Behold, a virgin shall conceive (Is 7:14); and that this food would excel all others. The same is true of the drink. Fourth, the elevation signifies the Resurrection. Fifth, the host is elevated so that the people, not being present for the consecration, will know through the elevation, that it has been done and that Christ has come on the altar, and they will reverently prostrate themselves, following the text of Philippians: At the name of Jesus, every knee shall bend, etc. (Phil 2:10), and that everyone will adore Him with their heart and mouth, according to what the Apostle says to the Romans: With the heart, we believe unto justice: but, with the mouth, confession is made unto salvation (Rom 10:10). Another reason is given near the end of The eleventh part of the Canon.b Since faith is sufficient for salvation, according to what Augustinec says: “Believe, and you have eaten,” still, the elevation is not a superfluous thing, as much for the reasons just given, as for this time and place offering themselves for doing a good work: Faith without works, according to James, is dead (Jas 2:26). 52. For the same reasons, the chalice is also elevated, and even though the Blood cannot be seen, this is not a superfluous act. Whether the chalice should be covered when it is elevated will be discussed in the next part, under the words, “Which will be shed for you;” d and both the Body and the chalice are elevated This is not a direct citation but a substantially rewritten paraphrase of the text of Leviticus. b   Rationale, 4.46.22. c   Augustine, In Ioannis Evang. Tract., 25.12; 26.1, CCSL 36: 254; 260, cited from De cons. D.2 c.47, Friedberg 1:1331. d    Rationale, 4.42.2–4. a   

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with both hands, both for greater reverence, and to secure them. And from this moment, the priest draws together his thumbs and index fingers, as will be discussed under the words, “And now, O Lord.”a 53. When either one is elevated, a small bell is rung, for in the Old Testament, when the sacrifices were offered, the Levites used to blow silver trumpets, so that through their sound, the people were forewarned to be prepared to adore the Lord. And for the same reason, a small bell is rung when the Body of Christ is being carried to the infirm. Also, the mule that carries the chapel of the Lord Pope bears a small bell out of reverence for the relics that it carries. And at this moment, the candles are lit, for the reason given in the second part, under the heading, On the acolyte.b

Rationale, 4.43.5. Rationale, 2.7.1–2.

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[42] On the Seventh Part of the Canon: “In Like Manner”

1. “In like manner,” etc.a The seventh part. Even though under each of the species, both species are consumed – namely, the Body and Blood – each species is nonetheless consecrated, and neither consecration is superfluous so that it can be shown that Christ assumed the totality of human nature – namely, a body and soul – so that He could redeem it in its entirety. The bread represents the body, and the wine, the soul, because wine works in the blood, which is the seat of the soul; thus we read in Leviticus: The life of the flesh is blood (Lev 17:14). Moses also provides testimonyb that flesh is offered for the body and wine for the soul, for which reason bread and wine are both offered in a sacrifice which has the power to protect the body and soul, to avoid the thinking that if under the species of bread, the Blood is received with the Body, or if under the other species, it is received, that it is necessary for salvation to take both species. Nevertheless, according to Innocent III:c “Even though under the species of bread, the Blood is received with the Body, and under the species of wine, the Body is received with the Blood, nevertheless, neither is the Blood ‘drunk’ Similique modo. H 10, Deshusses 1: 89. C.32 q.2 c.9, Friedberg 1: 1122. c    Innocent III, De miss. mysteriis, 4.21, PL 217: 871D–872B (omitted by Wright). a    b  

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under the species of bread, nor is the Body ‘eaten’ under the species of wine; and since blood cannot be ‘eaten’ and a body cannot be ‘drunk,’ likewise, nothing is ‘drunk’ under the species of bread, nor is something ‘eaten’ under the species of wine, and yet it might seem that the Body could be received by drinking, or the Blood, by eating. There is, therefore, a manner of receiving flesh and blood in which neither one nor the other is eaten or drunk.” Therefore, it was properly enacted in a canonical decreea that a priest must not receive the Body of Christ without receiving His Blood. Thus, in some places, after the reception of the Body and Blood of Christ, a small part of the Blood is reserved in the chalice and new wine is poured into it, so that other communicants may receive it; for it is not be fitting to confect so much Blood, nor would it be possible to find a chalice big enough for this purpose. Whether the wine that is added becomes a sacrament by contact with the Blood will be discussed under the words, “This is the chalice.” b 2. Then comes: “After He had supper,” etc.c On the fourteenth day of the first month, at nightfall, Christ followed the Law (cf. Ex 12:6) and celebrated the Passover with His Apostles, about which He spoke, when He said: With what desire have I longed to eat this Passover with you before I suffer (Lk 22:15), and by saying this, He immediately showed that as He put an end to the Old Passover, He was substituting the sacrament of the New Passover: Taking bread, He blessed it, broke it and gave it to His disciples, saying: Take and eat; this is my Body (Mt 26:26), which is being handed over for you (Lk 22:19). In like manner, He took the chalice, after He had eaten, saying (Lk 22:20): Drink of this all of you; this is the Blood of the New Covenant which will be shed for you and for many for the forgiveness of sins (Mt 26:28); do this in remembrance of me (Lk 22:19). Thus, formed by this institution, we continually celebrate, through this mystery, what was offered once as the price of our redemption; for when the Truth came, what prefigured it ceased to De cons. D.2 c.12, Friedberg 1: 1318. Rationale, 4.42.6. c    Postea quam cenatum est. H 10, Deshusses 1: 89. a  

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be. Christ Himself, after the supper, gave His Apostles His Body and Blood, so that this sacrament – just as a last will and testament of a testator – would be more properly committed to their memory. Thus, in establishing this New Covenant for His successors, He said: You are they who have continued with me through my trials, and I appoint to you a kingdom, just as my Father has appointed to me, that you may eat and drink at the table of my kingdom (Lk 22:28–30). And even though the Apostles took the Eucharist without fasting, it must not, therefore, be falsely concluded that they had to receive this sacrament having eaten, just as those whom the Apostle refutes were doing, when he says: When you come together into one place, it is not the Lord’s supper that you eat. For every one takes first his own supper to eat. And one is hungry, and another is drunk (1 Cor 11:20–21). Likewise, from these words: “After He had supper,” it seems that the priest ought first to communicate with the bread before passing to the consecration of the chalice. But this is discussed under the heading, On the communion of the priest.a 3. Then comes: “And taking this noble chalice,” etc.b The container stands for its contents, for it is one and the same thing, then and now, here and in other places, that is sacrificed for all. He is fully in heaven and fully on the altar; He is seated at the right hand of the Father, and at the same time, remains under the species of the sacrament, just as was covered in the sixth part, under the words, “Having raised His eyes.”c That He had consecrated the wine in the chalice is proven by what He Himself added: I will not drink of the fruit of the vine, etc. (Mt 26:29). And these consecrations are done with the sign of the cross, as was discussed in the sixth part, under the words, “He blessed it,”d because it is through the power of the cross and the words that this change of natures takes place. These are the words: “This is the chalice of my Blood;” that is, it contains my Blood, or it signifies the Blood of the Passion. Rationale, 4.54.2 sq. Accipiens et hunc preclarum calicem. H 10, Deshusses 1: 89. c    Rationale, 4.4.12. d    Rationale, 4.41.14. a  

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4. And note that passion is called a “chalice,” or comes from a hot beverage,a or because it is consumed in a measured manner: God is faithful, who will not suffer us to be tempted above that which we are able (1 Cor 10:13). The chalice was discussed in the first part, under the heading, On the pictures.b After elevating the chalice a bit, when the priest puts it down, he does not let go of it, to note that the Apostles received the chalice in that manner by which the Lord administered it to each of them. Then comes: “The New and eternal testament,”c which is understood as a confirmation of the New Covenant. The priest says “New,” since it renews us through faith in Christ; “eternal,” because the New Law is not transitory like the Old Law. For the Old Covenant, which was established with the blood of goats and calves, promised men things that were temporal and transitory; but the New Covenant, which was consecrated with the Blood of Christ, promises what is eternal; therefore, the first Covenant was the Old one, and was transitory, but this one is New and eternal. Concerning the New one, we find in Luke, chapter 22: And I appoint to you a kingdom etc. (Lk 22:29), as noted above; it is also proven to be eternal, that is perpetual, when the text says “New,” that is, the final one. For the last will and testament of a man remains unchangeable, finalized by the death of the testator, according to what the Apostle says: A testament is in force only after men are dead, otherwise it has as yet no force as long as the testator is alive (Heb 9:17). 5. Furthermore, it is called a “testament” not only because it is written, but also because of its promise, as will be discussed in the prologue of the sixth part,d and in this manner of speaking, it is written: This is the Blood the new and eternal covenant (Mt 26:28),e that is, the Blood that is confirmation of the New and eternal promise, just as the Lord Himself promises: He who eats my flesh and drinks my blood will have eternal life (Jn 6:55). And as Cassiodorus, In Psalterium expositio, Ps 74, v. 8, PL 70: 538D. Rationale, 1.3.45. c    Novi et eterni testamenti. H 10, Deshusses 1: 89. d    Rationale, 6.1.20–22. e    Durand has altered the text of Mt 26:28 by inserting the word “eternal.” a   

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the Apostle says: Not even the first was inaugurated without blood (Heb 9:18). After reading the mandates of the Law to all assembled, taking the blood of goats and calves, Moses sprinkled the book and all the people with it, saying: This is the blood of the covenant, which the Lord has made with you (Ex 24:8). Behold, how accurately the words of Moses predicted the words that Christ would use at the Last Supper. 6. We can ask whether the water is converted into the Blood, along with the wine. This will be discussed later. For if it is converted, the water is a sacrament of the Blood, and even more, it seems of the people, for many waters signify many people (cf. Rev 19:6). And for this reason, the water is mixed with the wine so that the people will be united with Christ; from the side of Christ, blood and water came out (cf. Jn 19:34), as was discussed under the heading, On the oblation.a But if the water is not converted, we can ask whether it is still exists after the consecration, and how it is separated from the wine with which it was once mixed. If, after the consecration, pure water remains, then according to this view, the priest would not only drink the Blood in this sacrament; and thus, after consuming it, he should not communicate again on the same day, as if he had previously drunk water. For the same reason, the priest who does the ablutionsb on that day, should not sacrifice again on the same day, because he consumed the wine of purification. Or perhaps, can it be said that just as the wine is changed into the sacrament of redemption, so too, the water is transformed into a sacrament of ablution – both of which flowed equally from the side of Christ? Who would dare to define these things? 7. We can also seek to know whether Christ restored the Blood that He shed on the cross, after rising from the dead. For if not one hair of our head will be lost (cf. Lk 21:18), how much more so would the Blood of the One, who is nature in its truest form, not be lost? Still, in many churches, that Blood is said to be preserved. Rationale, 4.30.19. Durand is referring to the practice of pouring water into the chalice to clean it after communion; this mixture would then be drunk before the chalice was removed from the altar. This would normally be done by a deacon, but he is referring to a priest having to do this. a  

b  

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8. Also, what can be said about the circumcision of His foreskin or the cutting of His umbilical cord; and, in the Resurrection of Christ did the Blood return to His true human nature and to a glorified body?a But it is better to commit all of these things to God than to have the temerity to define them. It is believed that the foreskin is preserved in the Lateran Basilica, even though it is said by some that it was carried off from Jerusalem by an Angel and given to Charlemagne who transferred it and placed it with honor in the Church of Blessed Mary in Aachen, but afterwards, it was placed in the Church of the Savior by Charles the Bald, in Charroux.b But if this is true, then this is what should be marveled at: since that flesh really existed according to human nature, it is believed that when Christ rose from the dead, He returned to His place of glory. Still, some said that this could be true, following the opinion of those who say that only what is descended from Adam has a true human nature and can be resurrected.c But this opiniond that some presume to offer is utterly sinful: namely, that the water is converted into phlegm, for they falsely assert that it was not water that flowed from the side of Christ but an aqueous humor, that is, phlegm. Now specifically two sacraments of the Church flowed from the side of Christ: namely, the sacrament of redemption, in blood, and the sacrament of regeneration, in water; for we are not baptized in phlegm but in water, according to this text of the Gospel: Unless a man be born again in water and in the Holy Spirit, he will not enter into the kingdom of God (Jn 3:5). There are substantial differences in the manuscripts of the first and second redaction of the original text. This accounts for some of rhetorical incongruities of the present translation. I have followed the majority reading of the second redaction. b    Durand’s verbatim source for these legends is Innocent III, De miss. mysteriis, 4.30, PL 217: 877a (omitted by Wright). c    The Latin text of this paragraph is somewhat corrupt. Durand’s source is probably Jacob of Voragine, Legenda Aurea, c. 13, De Circum. Dom., ed. Theodore Graesse (Dresden and Leipzig: Arnold, 1846), 86. I have translated this passage by also consulting Voragine’s text. d   X 3.41.8, Friedberg 2: 640. a   

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Nevertheless, it does not seem absurd for some to think that the water changes into Blood with the wine: namely, by reason of the fact that the water changes into wine when it is mixed with it, and through the consecration, the wine turns into Blood. For the water changes into wine because a small amount of water is poured into the wine; otherwise, the whole substance of the wine would be changed so that it would taste like water, so that there would be such confusion, that it would neither be water nor wine, and all the water from one font or stream, because of one drop of wine, would be changed into a confused species; nor could bread that was made from wheat that by chance had a grain of barley or oats mixed in be consecrated into the Eucharist. Therefore, if more water than wine is poured, the sacrament will be invalid; it is necessary to put in a quantity of water so that even when mixed with water, the wine will retain the taste of wine. More is said about this in the sixth part, under the heading, On Holy Thursday, near the end.a If, after the consecration of the chalice, more wine is added to the chalice, that added wine is not changed into the Blood, nor is it mixed into the other wine, but mixes with the physical accidents of the consecrated wine that are hidden in it, and it flows around the consecrated wine on all sides, but not moistening what it surrounds; still, the accidents of the consecrated wine seem to have a physical effect on what is added, which is proven by the fact that if pure water is added to the wine, it takes on the taste of wine. Moreover, some want to add to this that just as plain water becomes “holy” when it comes into contact with holy water, so too, the added wine is consecrated through contact with the sacrament and turns into the Blood. But their assertion has hardly any rational support, which will be discussed under the heading, On Holy Thursday.b 9. But is the sacrament invalid, if by chance, the water was omitted when it was consecrated? The answer seems to be “yes,”

Rationale, 6.75.10–12. Rationale, 6.75.10–12.

a    b  

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following what was said under the heading, On the oblation.a We are cautioned, in the canonical decree of Cyprian,b that the chalice of the Lord cannot only have water, nor can it only have wine, but it has to have a mixture of both. And the chalice of the Lord does not consist of only water, nor only of wine, just as the Body of the Lord cannot only consist of flour; the water and wine are united together just as the bread is fashioned into one solid mass. And certain men constantly affirm this, arguing that just as water cannot be consecrated without wine, so too, wine cannot cannot be transubstantiated without water, because both water and blood poured forth from the side of Christ. Still, others concede that if anyone did not intend to introduce heresy and through forgetfulness or ignorance forgot to add the water, the sacrament is not invalid. But the one who did not add the water commits a venial sin; if this is done through negligence, he commits a mortal sin and should be severely rebuked. And the water can always be added before transubstantiation. And because of what was previously said, they understand that wine alone cannot be offered, unless it is done through naivety or ignorance; what the Greek Church does cannot, in fact, and must not be done: where, it is said, they do not add water for the sacrament of the Blood. For Cyprianc says: “If one of our ancestors, either out of ignorance or naivety, did not observe what the Lord, through His example and teaching, taught us to do, we can entrust him to the indulgence and forgiveness of the Lord because of his naivety; but among ourselves, this can longer be pardoned, because we who have now been instructed by the Lord, offer the chalice of the Lord with wine that is mixed, that is, with wine and water mixed in the chalice, following the offering that the Lord Himself made.” And from these words it can clearly be gathered that at the supper, Christ handed His disciples a chalice of wine mixed with water. But what hap-

Rationale, 4.30.19–21. De cons. D.2 c.2, Friedberg 1: 1314–1315. c   Cyprian, Ad Caecilium, Ep. 63.17, CSEL 3/2: 715, cited from: De cons. D.2 c.3, Friedberg 1: 1315. a  

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pens if wine is omitted was discussed in the sixth part, under the words, “This is my Body.”a 10. Even though we must look, with the greatest zeal, for the best wine for the sacrifice, the poor quality of the wine does not stain the purity of the sacrament; this is why, even if we offer new wine, which is called mustum,b or vinegar, which is called acetum,c or wine that is moldy, the sacrament is confected and consecrated through Divine power. But we must avoid putting mixed wine or cooked wine, pink wine, or spiced wine in the chalice. Still, there are some who say that vinegar [acetum] is not really wine, since its proper nature has changed, since wine has warmth, but vinegar is frigid; therefore, it cannot be used to confect, any more than verjuiced can be used. We can concede this point for vinegar that was made from something other than wine, but if the vinegar was made from wine, it is another case, since they properly have the same ousia,e that is, substance.f Pope Juliusg said that the sacrament cannot be confected with milk. In a case of necessity, a cluster of grapes can be pressed and then be confected, but one cannot receive communion from the same unpressed cluster of grapes. Nor can one confect with water in which a cloth covered with mold has been washed. 11. It should also be noted that if the wine freezes in the chalice, the priest must blow on it for as long as it takes for the ice to melt; and if he is unable to succeed, then he must apply fire. 12. If a fly or spider, or something of this sort happens to fall into the chalice before the transubstantiation of the wine into the Blood, the wine should be dumped into a basin, and new wine and water should be poured in. However, if an insect falls in after transubstantiation, or touches the Blood, the Blood must be Rationale, 4.41.14–15; 4.41.43–49. Mustum is partially fermented wine or the equivalent of grape juice. c   Acetum, or “acidic wine” is really vinegar. d   Agresta is the medieval Latin word from the south of France and northern Italy for an acidic juice that was made by the pressing of green grapes. e   Durand spells the Greek word for “substance,” Οὐσία, as usya. f    Cf. Dig. 18.1.9, Mommsen 1: 263. g   De cons. D.2 c.7, Friedberg 1: 1315–1316. a    b  

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consumed; but first, the insect must be repeatedly washed with wine in another chalice, and when with utmost diligence and care with which it can be done, it is removed and then burned over the basin, an ablution is poured in the second chalice, and then the Blood can be consumed with hardly any fear of vomiting. The priest or his minister consumes the ablution in the second chalice after consecration. But if someone suffers nausea immediately after receiving the Body of Christ, what he vomits over the basin is similarly burned and the ashes are put into the basin. If, on the other hand, someone sees a particle of the host, or if the Body of Christ is rejected when it is given to someone who is sick, it is reverently picked up, and is crushed with wine in the chalice and is consumed in this form if the whole host cannot be received; and if someone is repulsed at receiving it this way, it is kept like a relic. 13. The host must not be given to sick person who is on the verge of vomiting, but if he believes, he has eaten.a And if someone has an illness that prevents him from eating, then he consumes water that has touched the Body of Christ, for in receiving the smallest particle, he receives it in its entirety, as was previously said. 14. The host must not be given to someone who is drunk or insane, or to a heretic or epileptic or someone with a similar condition, unless their illness stops; it can, however, be given to a leper, a mute or sick person who has wits about him, after his confession and the absolution of his sins. The type of penance that must be imposed on the one who vomited the Eucharist on account of drunkenness, gluttony or sickness can be found in the penitential canon of Bede.b And note that those who have received communion, if it is agreeable and they do not do violence to nature, should abstain from spitting; otherwise, after an hour has passed, they can spit, but it should at least be in a place where the spittle will not risk being trampled underfoot. But the spiritual man judges De cons. D.2 c.47, Friedberg 1: 1331. (Ps.-)Bede, Poenitentiale, c. 20, Die Bussordnungen der abendländischen Kirche, ed. H. Wasserschleben (Halle: C. Graeger, 1851), 268; cited from De cons. D.2 c.28, Freidberg 1: 1323. a   

b   

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all things, and he himself is judged by no man (cf. 1 Cor 2:15), and to him, all things are clean. 15. If the Eucharistic host or a drop of the Blood should fall on wood, or stone or on the ground, the Blood must be licked up with the tongue, and then that spot must be scraped and wiped clean, and the dust that is left must be deposited in the sacristy or placed with the relics. If the Blood falls on the corporal cloth, it is sucked with the greatest diligence possible, and then washed three times in the chalice, and then the water that was used to clean it is consumed after the Mass; then, the corporal must be folded up and kept in the place with the relics. 16. But if an altar cloth was dripped on, the spot where there is a drip is cut out and kept with the relics. If it drips on a chasuble or alb, the same thing is done to the spot. If it happens with a profane vestment, that part of the vestment must be burned, and the ashes deposited in a sacred place, as the authorities say. Pope Piusa decreed that if any of the Blood spills to the ground, it has to be licked up with the tongue. But if it spilled onto plank, that spot is ground up, lest it be trampled upon, and what was scraped up is consigned to flames, and the ashes are placed in the interior of the altar. And if it is spilled on the altar, the minister will suck up the spill to the best of his ability. 17. If it spills on the altar linens, the minister will wash the linens that the drop touched, three times, over the chalice; and the water of ablution will be drunk from the chalice, and the linens will be placed next to the altar. 18. What follows now is the type of penance that must be imposed on a priest to whom these things might happen, before he celebrates again. And note that if part of the wine was spilled before transubstantiation, the altar cloths are changed in silence, and the celebrant continues with his liturgy; if the whole thing is spilled, he must first make a confession, and begin his ministry again, restarting the liturgy from this place: “Receive this oblation,” etc. But if a part of it is spilled after transubstantiation, the liturgy continues in the same way. But if the whole thing is spilled, De cons. D.2 c.27, Friedberg 1: 1323.

a  

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so that nothing remains – which is an exceptional thing! – he then places the host on the propitiary and begins his ministry again, and restarts with bread, wine and water, at the words: “Receive this oblation,” etc. After making a confession, and saving the first host, it will later be consumed by a minister at the end of Mass, or saved for a sick person. The Council of Orléansa decreed that: “He who does not take good care of the sacrifice, and a mouse or some other animal eats it, will do forty days of penance. He who lost it somewhere in church, or dropped some part of it and could not find it, will do thirty days of penance.” On the same subject, there is a chapter that follows in book five of Burchardus,b where this is taken from: “When someone spills a small amount from the chalice on the altar during the Offertory, he shall do penance for six days; if the spill is a larger amount, then he will do penance for seven days. If someone spills the chalice while the solemnity of the Mass is being celebrated, he shall do forty days of penance. If after the Mass has been celebrated, the priest realizes that he forgot to receive the sacrifice of the Blood, he will likewise do forty days of penance; the one who receives the sacrifice after having had a nocturnal emission will do seven days of penance. Those who show negligence in relation to the sacrifice, so that it is consumed by vermin, and reduced to nothing, will have thirty days of penance, with only bread and water, three times a day. If the consecrated sacrament is found whole with vermin in it, it shall be burned and the ashes preserved under the altar; the one responsible for this negligence will owe a payment of forty days for his negligence. If the sacrifice loses its taste and is discolored, twenty days of fasting will be completed. The one who lets it get wet and it becomes sticky will do seven days of penance. If the sacrifice is lost because it got dirty or old, it must be burned with fire and the ashes buried next to the altar.” This is what we read in Burchardus, book 5, in the canon, Omne. 19. It should also be noted that if the priest who is celebrating has a nosebleed or is overcome with nausea, those secretions are De cons. D.2 c.94, Friedberg 1: 1352. Burchardus, Decretum, 5.6, PL 140: 762B–C.

a  

b   

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collected in some small vessel so that they do not contaminate the sacred objects, and after wiping his nose and rinsing his mouth, the priest will restart in silence at the place where he left off. If he is overcome with illness, he should lean on the edge or the rim of the altar, or he should sit down until he feels better, and then begin where he left off. But if he is totally incapable of completing his ministry, another priest should be prepared to begin where he left off, as was discussed in the sixth part, under the words, “This is my Body.”a But if it is not known where the sick priest left off, the original offering is placed on the propitiary and he says the prayers again, because there is a danger of repeating or omitting the words for consecrating the sacrament, as was previously stated.b 20. Then comes: “The mystery of faith,” etc.c He therefore says: “The mystery of faith,” because while one thing is seen, another thing is understood; we are enjoined to believe this, and we do not dare to discuss it. Faith cannot be had unless it is for things that are hidden, according the text: “Faith has merit when human reason cannot prove it with experience,”d as noted above. Gregorye therefore says that we say: “The mystery of faith,” because we must believe that our salvation exists in that mystery, or that without faith, nothing comes from this sacrament; that is, without faith, that sacrament cannot be fully understood. It is also called a “mystery,” because what is administered through it is secret and hidden; in Greek it is “mystery [misterium],” which in Latin means, “secret [secretum],”f and according to Innocent III,g none of the Evangelists used these words. Rationale, 4.41.47. Rationale, 4.42.18. c    Misterium fidei. H 10, Deshusses 1: 89. d    I have translated this citation as Durand presents it; he alters the original passage from Gregory the Great: “Fides non habet meritum, cui humana ratio praebet experimentum.” Hom. in Evang., 26.1, PL 76: 1197C. But Durand’s wording is identical to his principal source for this passage, William of Auxerre, Summa de offic. eccles., c. 1 (Douai: Bibliothèque municipal, n. 65), f. 11ra. e   Durand quotes De cons. D.2 c.73, Friedberg 1: 1344. This is not Gregory the Great but rather, (Ps.-)Alcuin, Liber de div. offic., c. 40, PL 101: 1261B. f   Isidore, Etym., 6.19.42, cited from C.1 q.1 c.84, Friedberg 1: 387. g    Innocent III, De miss. mysteriis, 4.35, PL 217: 878C–D (omitted by Wright). a   

b   

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From these words,a and other words taken from Scripture, some have said that the true Body and Blood of Christ are not in the sacrament of the altar, but rather an image, appearance or figure, given the fact that Scripture mentions several times that what is received on the altar is a sacrament,b a mystery and an example. But they surely fall into a trap filled with error; this was already treated in the sixth part of the Canon, under the words, “He broke it.”c Is it ever the case that the sacrament of the altar does not exist in truth because it is really a figure? Such thinking is entirely rejected, for if it were true, then the death of Christ would not be true, since it is a figurative thing, and the Resurrection of Christ would not be true because it is also figurative; that the death and Resurrection of Christ is a figure or image or a similitude is definitively addressed by the Apostle when he says: Christ died for our sins, and rose from the dead for our justification (Rom 4:25); and the Apostle Peter says: Christ has suffered for you, leaving you an example so that you may follow in His footsteps (1 Pet 2:21). The death of Christ was therefore an example, so that we would die to sin; and His Resurrection was an example so that we would live in justice. If this were not true, Christ would not have therefore truly died, and He would not have truly risen from the dead, and His death and Resurrection would not be true. But this has been rejected, for as the Prophet prophesied on this subject: Truly, he has borne our infirmities and carried our sorrows (Isa 53:4). Therefore, the sacrament of the altar is both true and figurative. 21. There are three separate things to note in this sacrament: namely, its visible form, its corporeal truth and its spiritual power. The form is the bread and wine; its truth is the flesh and blood; its power is in its charity and unity. The first thing is discerned with the eye; the second is believed with the soul; the third is perceived

X 3.41.6, Friedberg 2: 637. Here Durand uses the word sacramentum in a broader, symbolic sense. In classical Latin, it meant an “oath” or “pledge” or “sign.” I have translated this as “sacramental sign” since this is what he really means when he offers a lengthy discussion of this concept in the following paragraphs. c    Rationale, 4.41.31–32. a   

b   

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with the heart. The first is a sacramental sign [sacramentum]a and not a thing [res]; the second is both a sign and a thing; but the third is a thing, but not a sign. But the first is a sign of a two-fold reality; the second, a thing that has two-fold sacramental symbolism; the second is a sign of one thing and in reality, is another thing. Now the form of bread signifies either Body of Christ; that is, the true Body and the mystical Body; but while it contains and signifies the true Body, it signifies the mystical but does not contain it. Just as one bread is confected from many grains, and one wine flows together from many grapes, so too the Body of Christ is composed of many members, and the unity of the Church consists of a diversity of people: namely, the predestined, those who are called, the justified and the glorified; for: Those whom God has predestined, them He has also called; those whom He has justified, etc. (Rom 8:30); thus the Apostle says: The bread is one; we though many, are one body (1 Cor 10:17). The Ark of the Lord was a figurative symbol of this since it was made of shittim wood, which is incorruptible (cf. Ex 25:10), and is like a hawthorn. 22. It is therefore manifest that the substance of the Body and Blood of Christ is both a sacramental sign and a real thing: but it is also a reality of a sacramental sign, and a sacramental sign of a reality. It is the reality of the first thing, since it is signified and contained in the first thing: namely, in its visible form. And it is a sacramental sign of the third thing, because it signifies and effects the third thing: that is, the unity of the Church. It is therefore called in this instance, “the mystery of faith,” because we see one thing in it while we believe another; we see the species of bread and wine, and we believe in the truth of the Body and Blood. What is here called “the mystery of faith,” in another place is called “spirit and life.” For the spirit is the “mystery,” according to this text: The letter kills, but the spirit gives life (2 Cor 3:6); and the “mystery” is also faith and life, according to this one: My just one lives by faith (Heb 10:38). And from this comes what the Lord said: The words that I have spoken to you are spirit and life (Jn 6:64).

See p. 372, n. b.

a  

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When, in truth, the consecration creates the sacrament, and after the consecration, there are no longer bread and wine on the altar, we can ask: what, now, precisely is the bread and wine of the sacramental sign of the Body and Blood? For it could be said that the bread that was there, or the wine that really existed, is neither the sacramental sign of the Body or the Blood, because that bread has been transformed into the Body and the wine into the Blood. But if it were said that the species is what remained on the altar, then the species could not have come from the grains or from the clusters of grapes, since from these things come the substance and not the accidents of bread and wine. Therefore, what likeness shall we assign to the sacramental sign and the reality of the sacramental sign? For if sacramental signs do not have a likeness to the things for which they are sacramental signs, they cannot be properly called “sacramental signs,” such as the sacrament of Baptism, which is a cleansing of the external flesh, and has a likeness of what it signifies, which is the cleansing of the internal soul. Fittingly, this sacramental sign bears a likeness to the Body, in which there is a likeness to bread; therefore, the species of bread is a sacramental sign of the Body, not only by reason of the thing it signifies, but also by reason of its contents. 23. It can also be asked whether the species of bread and the true Body are one sacramental sign, or distinct signs? It seems that they are distinct. And since they are distinct signs, it seems that they are distinct sacramental signs. Besides, it is written: “May Your sacraments bring to perfection in us what they contain,”a etc.; words which are explained under the heading, On the final prayer.b But on the contrary, it seems that they are one. For since the sacramental signs might signify the same thing, it seems that they have one sacramental sign. For we read elsewhere: “Grant that this sacrament of Your Body and Blood may not be for us a condemnation.”c Based on these words, there are some who say a    Perficiant in nobis, quesumus Domine, tua sacramenta que continent. Postcommunion prayer; H 719, Deshusses 1: 278. b   Rationale, 4.57.4. c    Presta ut hoc tui corporis et sanguinis sacramentum non sit nobis reatus ad penam. F 2593, HBS 101: 320. This is the concluding line of a much longer Post-

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that the form of bread and wine is one sacramental sign, not on account of one thing signified, but on account of the one thing contained therein. Thus the species of bread and the true Body are one sacramental sign, not on account of one set of contents but on account of the one thing signified. They must concede that just as the things signified are distinct, because the same type of thing sharing one signification has the same sacramental sign, in the same manner, this same thing, because it has distinct signs, has distinct sacramental symbols. To these arguments it can be objected that if the species of the bread and the truth of the Body are the same sacramental sign, since the species of bread is a sacramental sign of the Body, then the truth of the Body is the same sacramental sign; and for that reason, it is its own sacramental sign. But this thinking advances no argument, because the species of bread is, in effect, a sacramental sign – which is the truth of the Body – and something else, in effect, which is not that truth, since the species and the truth are distinct sacramental signs. 24. But others say that whether the things signified are distinct, or the significancea of the things is distinct, the sacramental signs are always distinct; and it must be conceded to them that on the altar there are at least four sacramental signs: namely, the species of bread, the species of wine, the truth of the Body and the truth of the Blood. And, since the accidents of bread and wine are distinct – for example, taste, smell, weight, color, quantity and shape – it seems that each of them, per se, is a different sacramental sign; for what reason, then, must one of them more properly be called a sacramental sign than another? Of which “reality” is smell or taste a sacramental sign? To this we can respond, not unreasonably, that all of these accidents are received simultaneously as one sacramental sign of the Eucharist, and that no one of them alone, per se, signifies anything, but that all of them simultaneously rep-

communion prayer for the living and the dead that begins with: Purificent nos, quesumus. a   Durand makes a distinction in Latin that is difficult to convey in English between what is “signified [significata],” and its “significance” or “meaningfulness [significantia].”

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resent the species of bread, which contains and signifies the Body of Christ. 25. Some signs are natural [naturalia], others are posited [positiva] by men. Natural signs are those that signify by following nature, as with those things that through their antecedents, signify what follows, such as a red sky in the evening signifying that there will be a peaceful morning; others are signs who through their consequence, signify what came before, such as smoke and ashes signifying that there was a fire. Signs that are posited by men signify by following an agreed upon convention, as with those things that are signs of something sacred, such as a bronze serpent erected in the desert (cf. Num 21:4); there are also signs of things that are not sacred, such as a triumphal arch erected at a crossroads. Among these signs there are some that are signs of sacred things, such as Baptism, and some that are not sacred, such as the Paschal lamb. The signs from the New Testament are sacred; the ones from the Old Testament are not sacred; even if one or the other was a sign of something sacred, that is, signifying something sacred,a nevertheless, one or the other signs are not all sacred, that is, bearers of salvation, even if many might say that the sacramental signs of the Old Law were salvific.b 26. Among these signs there is a difference between the sacramental signs of the Law and the Gospel, because the first used to only signify, but did not bring salvation; the latter both bring salvation and signify. In truth, sometimes the term “sacramental sign,” is taken in broader sense, and sometimes in a stricter sense. In the broad sense, everything that is a sign of something sacred, whether it is sacred or not, is called a “sacramental sign;” thus, the signs from the Old Law are called “sacramental signs;” in the strict sense, when only a sacred sign is called a “sacramental sign.” 27. A sacramental sign can also be called either active or passive, as when the sacred thing signifies or is signified; now somea    In this tortuous passage, Durand is making a distinction between the prefigurative signs of the Old Testament, which of themselves are not “sacred,” and signs of the New Testament, which are “sacred,” per se. b    The terms iustificantia and iustificasse have a technical theological meaning of bearing or causing “justification” or salvation.

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times the name “sacramental sign” is used to identify the sign of a sacred reality, and other times, the reality within the sign. And following this argument, if the sacramental sign is received as a sign of a reality, it is called a “sacrament [sacramentum],” from its being “sacred” and a “sign,” as if to say it is a “sacred sign;” but following the argument that a “sacrament” is received as the thing itself of which it is a sign, then it is called a “sacrament” from its being “sacred” and “secret,” as if to say it is a “sacred secret.”a The species of bread is called an active sacramental sign, that is, a sacred thing that signifies; the unity of the Church is called a passive sacramental sign, that is, something sacred that is signified; the Body of the Lord is called a sacramental sign in both modes, that is, a sacred thing that signifies, which at the same time is signified. 28. A sacramental sign consists of three elements: namely, the things used, the things done and the words spoken; and according to its own peculiar property, it bears a likeness to what it represents and bears that interpretation. For a lion, according to its peculiar property, signifies the Devil; thus: Your adversary, the Devil, roams about like a lion, seeking whom he may devour (1 Pet 5:8). To sow, according to that which it can be likened, signifies preaching; thus: The sower went out to sow his seed, and some fell on good ground, some on rock, and some fell among thorns (Lk 8:5–7).b Emmanuel, if interpreted or translated, signifies Christ; thus: And His name shall be called Emmanuel (Isa 7:14), which can be translated as: “God with us.”c An example of a thing used is water for Baptism; a thing that is done, a sign of the cross; words that are used, an invocation of the Trinity: each of these can be perceived in this most excellent sacrament; the thing, that is, the Body and Blood; the thing done, that is, eating and drinking; the words: “This is my Body; this is my Blood.” 29. Then comes: “Which will be shed for you and for many for the remission of sins,” etc.d In its efficacy, this Blood was shed Cf. Isidore, Etym., 6.19.39–42. This is a truncated citation of Luke. c    Isidore, Etym. 7.2.10. d    Qui pro vobis et pro multis effundetur in remissionem peccatorum. H 10, Deshusses 1: 89. a   

b   

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only for those who are predestined, but for all men, it was also sufficient. Indeed, the effusion of the Blood of a just man for the wicked was of such wealth and so great a price, that if everyone believed in redemption, the chains of the Devil could never bind anyone; the word “effusion” denotes this overflowing sense of interpretation. 30. Sin is remitted by two means: namely, with respect to proper recompense for the offense, and this is done by faith in the Blood by which we are redeemed from our offense; and with respect to the debt owed for punishment, which is done through the price of the Blood, through which we were redeemed from our punishment.a We had all gone astray like sheep; everyone had turned aside into his own way, and the Lord laid on him all of our iniquities (Isa 53:6). He was wounded for our iniquities, crushed for our sins; the chastisement of our peace was upon him, and by his bruises we are healed (Isa 53:3). Surely he has borne our infirmities and carried our sorrows (Isa 53:4). It is therefore on account of a just man being unjustly punished that the unjust were justly liberated. He took upon Himself the punishment of all people, so that He could offer Himself to obtain grace for all people. At this moment, the priest elevates the chalice so that he can show it to the people; nor is this elevation superfluous, as was said at the end of the previous chapter.b And it should be noted that in some churches, they have two corporal palls, and that when the chalice is elevated, it is covered with one of them; what this shows is that this sacrament is the most hidden and most difficult to understand, and also that at the time of the institution of this sacrament of the Blood of Christ, it was invisible because it flowed in His veins. But other churches have only one pall, and the chalice is elevated without the veil, uncovered: first, to signify that after the institution of this sacrament, the Blood of Christ was visible in its effusion on the cross; thus, what is said here: “This is my Blood,” etc. That the chalice is not covered with the pall, on which the There is a word play in Latin that is difficult to preserve in English. Redemptio or “redemption” in classical Latin means, “buying back” or “ransoming.” b    Rationale, 4.41.51–53. a   

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consecrated host is placed, designates that the Blood that flowed from Christ was separated from His body. Second, since the host is on the corporal pall, there is no better place to put it. Third, since there is the risk of a gust of wind, it would be dangerous to lift the chalice covered with the pall. And note that the priest, performing the gestures of Christ, when he says: “Taking the chalice,” elevates the chalice a bit, and then saying: “He blessed it,” he puts it back on the altar so that he can bless it without any danger. Then, saying: “Take this,” he holds it up a little, until he raises it up high so that it can be seen by the people. Then comes: “As often as you shall do these things,” etc.a This concluding clause, since it refers to the consecration of both the Body and the Blood, must be said after the chalice has been put on the altar. Fittingly, the greatest discretion must be shown by us in the reception of the Body and Blood of Christ. But we must be on guard, lest we put off receiving it for so long that we risk the danger of death, as the Lord bore witness: Unless you eat the flesh of the Son of Man and drink His blood, you shall not have life within you (Jn 6:54). But if one receives it unworthily, according to the Apostle: He eats and drinks his own judgment (1 Cor 11:29), namely, his own damnation. Therefore, according to the Apostle: Let a man prove himself, and so let him eat of that bread and drink of the chalice (1 Cor 11:28). Someone might therefore say that communion must be received daily, while another might say the contrary. Let each one do what he piously believes must be done, not arguing among themselves (cf. Jn 6:54), nor setting himself above another: namely, like Zacchaeus and the centurion, one of whom rejoiced when he received Christ into his house (Lk 19:5–6), and the other, who said: Lord, I am not worthy that you should come under my roof (Mt 8:8). And on this point, Augustineb says: “Some communicate daily on the Body and Blood of the Lord, while others receive it on certain days; one may freely follow either observance.” More will be said about this under the heading, On the kiss of peace.c Hec quotienscumque feceritis. H 10, Deshusses 1: 89. Augustine, Ad inquisit. Ianuarii, Ep. 54.1, CSEL 34/2: 160, cited from D.12 c.11, Friedberg 1: 29. c   Rationale, 4.53.2–3. a    b  

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31. And note that even though Christ redeemed all believers with His death, the Church nevertheless repeats this sacrament through necessity on a daily basis, and especially on account of three reasons. First, those who labor in the vineyard are refreshed daily. Second, so that the neophytes will be incorporated into the Church through the sacrament. Third, so that remembrance of the Passion of Christ will be daily impressed on the souls of the faithful so that it can be imitated; and since we eat it daily, it is therefore called our “daily bread.” Therefore, the daily sacrifice, as was proven by Pope Paschasius,a is a commemoration, not a repetition of the Passion. Thus, the words that follow: “Do this in remembrance of me;” b that is, in this sacrament, the memory of Christ’s Passion and death will be renewed in you daily; thus in First Corinthians, chapter 10:c For as often as you shall eat this bread and drink the chalice, you shall proclaim the death of the Lord, until He comes (1 Cor 11:26); for this reason He said to the Apostles: Do this in remembrance of me (Lk 22:19). This is the final remembrance that the Lord left us, as was stated under the words, “After He had supper.”d 32. And note that we have a threefold memorial of the Lord’s Passion. First, when we see it in images and pictures, which is why the image of the crucifix is depicted in books and in churches. Second, when we hear it: namely, when Christ’s Passion is preached. Third, when we taste it: namely, in the sacrament of the altar, in which the Passion of Christ is clearly expressed, on account of which the priest says: “We observe the memory,” etc., and what follows: “Calling to mind the blessed Passion,” etc. Those who elevate the chalice uncovered, cover it again at this point with the corporal pall, intimating that when the Lord was buried, the stone was rolled, and the door to the tomb was shut, as Mark says (cf. Mk 15:46).

De cons. D.2 c.71, Friedberg 1: 1341. In mei memoriam facietis. H 10, Deshusses 1: 89. c    Durand incorrectly identifies chapter 11 as chapter 10. d    Rationale, 4.42.2. a   

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[43] On the Eighth Part of the Canon: “Wherefore, Calling to Mind”

1. “Wherefore, calling to mind,” etc.a The eighth part. Because the Lord Himself instructed us – in the chapter of the Canon, “In like manner” – that we do this in remembrance of Him, for that reason, in this part, the Church puts forth three things that should be commemorated: namely, the blessed Passion, the Resurrection from the dead and the glorious Ascension into heaven; the first of which, that is, the Passion, arouses charity; the second, that is, the Resurrection, strengthens our faith; the third, that is, the Ascension, gladdens our hope. 2. What is better to enflame charity in us than knowing that God has not spared even His own Son (cf. Rom 8:32)? What could be better to strengthen faith in us than knowing that Christ arose from the dead? And as in Adam all die, so also in Christ all shall be made to live (1 Cor 15:22). What could be better to magnify hope in us than knowing that Christ: Ascending on high, led captivity captive; He gave gifts to men (Eph 4:8), so that where He is, so too is His minister (cf. Jn 12:26)? 3. Therefore, representing these things, the priest extends his hands in the shape of a cross when he says: “The blessed Passion,” b Unde et memores. H 11, Deshusses 1: 89. Tam beate passionis. Ibid.

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so that he can represent in his own bodily posture the extension of Christ’s hands on the cross; but others make the same gesture when they say: “Receive this oblation,”a representing the crucifixion that will immediately follow. And since Christ prayed more fervently as He entered His agony (cf. Lk 22:43), the priest, in some manner, represents this agony with the appearance of his eyes and face. And then saying: “His resurrection from the dead,” b the priest brings his hands back towards his body, and he raises them a bit; thus, in the Canticle of Habakkuk: The deep lifted up its hands (Hab 3:10); and this was said as a sign that Christ, the invincible lion (cf. Rev 5:5), would rise from the dead. Next, when he says: “His glorious Ascension into heaven,”c he lifts his hands together up to the level of his shoulders, as a sign that Christ would be lifted into heaven with His hands raised, so that He could be seated at the right hand of the Father (cf. Mk 16:19). 4. That he says: “Wherefore, calling to mind,” etc., must be understood as if he were saying: we profess that we are priests, and confirm that Your people do remembrance of “Christ Your Son,” etc.d The priests must be marked with that remembrance and instructed in it, because they celebrate Mass and offer the sacrifice following the example of Christ. The “holy people”e also must remember this, because Christ not only suffered for the priests, but also for the people who are called “holy,” because they have been sanctified by the reception of the faith and Baptism in Christ. 5. Also, from this point on, his fingers – that is, the thumbs and index fingers – will be joined together, and will not be separated unless the host must be touched or a sign must be made. This is done, first, out of reverence for the sacrament: namely, that his fingers not touch anything else after contact with the Body of Christ. Second, as a sign that in this sacrament, the second thing accords with the first – that the Son obeyed the Father, and

Hanc igitur oblationem. H 8, Deshusses 1: 88. Necnon ab inferis resurrectionis. H 11, Deshusses 1: 89. c    Sed et in celos gloriose ascensionis. Ibid. d    Christi filii tui. Ibid. e    Sed et plebs tua sancta. Ibid. a   

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therefore these words are added: “Wherefore, calling to mind the blessed Passion, Resurrection and Ascension,” etc.a Third, the fingers that have touched the Body of Christ are joined together to show that the faithful, who “touch” the Body in faith and devotion, ought to be joined together in charity; and just as the fingers are separated from each other in touching and making signs, so too the activities of the faithful are separated from each other, when necessary, in this life, because sometimes they are raised up to spiritual things through contemplation, and sometimes they are drawn to earthly things when they manage the necessities of this world. Fourth, the joining of the fingers indicates that in the sacrament of the Body and Blood of our Lord, the body and soul of the priest must be inseparably attached to each other. Fifth, they are joined together so that no dust or particle from the host, which might by chance be stuck to them, falls off. 6. Since the Church has said that She has remembered the Passion of the Lord, She immediately commemorates the most bitter part of His Passion, recalling with five signs of the cross His five wounds; just as the following exposition will make clear, from this point up to the time that the corporal is removed from the top of the chalice, the order of the Lord’s Passion is recounted. For where the priest says: “A victim which is pure, a victim which is holy, a victim which is stainless, the holy bread of life eternal and the chalice of eternal salvation,” b he traces five signs of the cross over the host and the chalice, signifying the five wounds of Christ: namely, the two in His hands, the same number in His feet and the one in His side. Or, the five crosses signify that Christ redeemed the five ages of man.c The priest makes only three crossa    Unde et memores tam beate passionis, resurrectionis, et ascensionis. H 11, Deshusses 1: 89. b    Hostiam puram, hostiam sanctam, hostiam immaculatam, panem sanctum vite eterne, et calicem salutis perpetue. H 11, Deshusses 1: 89. There is a word play in Latin that cannot be preserved in English. Hostia can be translated as both sacrificial “victim” and Eucharistic “host.” Durand’s exegesis is informed by this double entendre. c    It is not clear what Durand has in mind here. The eighth century BC Greek poet Hesiod clearly articulated “five ages of man” in his Works and Days. But it is

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es over both the bread and chalice, but the words, in those three places, can be understood as applying equally to each of them. The sign of the cross over the bread is never separated from the chalice, unless it is when they are mentioned separately in the Canon; and sometimes when the host is placed on the left side of chalice, the vertical part of the sign of the cross only goes over the bread, but the horizontal part must stretch out over the chalice, because the vertical part of the cross bore the body of Christ, while His arms were extended across the horizontal part. But when two separate crosses are made, they signify that the soul of Christ was separated from His body. 7. But, given that the consecration has been fully and perfectly celebrated – for the material of bread and wine has changed into the substance of the Body and Blood, and they can no longer be diminished or made better, and that the priest is now using his own words and not the words of Christa – it can be asked: why is a sign of the cross still being traced over the Eucharist, or why are consecratory words still being pronounced? And besides, certain things are added to the Canon that imply that transubstantiation has not been completed. On this subject, some say that Scripture pays no heed here to the limits of time; but the priest, given that he cannot simultaneously pray and do many things, here speaks and does things as if time stands still, and things can at last be done which could not be done at the beginning of the prayer; and the words and signs are not done at the moment that they are mentioned, but when they can be drawn up by the one speaking them.b Pope Innocent IIIc says that in the Canon, the words signify one thing while the signs point to another. For the words princidoubtful that Durand is making a direct reference to him. This line is also missing from his principal source for much of this chapter, the De miss. mysteriis of Innocent III. a   Ambrose, De sacramentis, 4.4.14, SC 25: 82, cited from De cons. D.2 c.55, Friedberg 1: 1334. b    This passage may seem odd, but Durand is using a legal analogy; it is as if the priest is drawing up a contract, after the fact of the words being spoken. c   Innocent III, De miss. mysteriis, 5.1, PL 217: 887B–C – ed. Wright, 212–213.

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pally point to the consecration of the Eucharist; the signs principally apply to the remembrance of history. We use words to consecrate the bread and wine into the Body and Blood of Jesus Christ; we use signs to remember those things that were done by and to Christ during the week before Passover. As it pertains to the order of the consecration of the Eucharist, it seems that this passage: “Who the day before He suffered,” etc., should have been placed at the end of the Canon, because that is where the consecration is completed. But since this would disrupt the order of historical recollection – because what happened in the middle, historically, would be placed at the end – the one who prudently arranged the Canon, so that he would follow the order of historical events, constrained as he was by necessity, placed this chapter in the middle: “Who the day before,” etc., at the heart of the Canon, so that what follows could be understood as preceding according to a figural sign that is often expressed, so that understanding would follow from the narration that preceded it; or more properly, that the literal order would be followed as much as the historical. Therefore, it can be said that the signs pertain to the recollection of the history of the Passion, because they signify the five senses which truly suffered in Christ, or His five wounds, as was previously said; but the words do not pertain to the Eucharist about to be consecrated but rather, to the Eucharist that has been consecrated in this manner: “We, Your servants;”a namely, the priests, “and also Your people;” b namely, the Christian people – for what the people do with their prayer, the priests perform in their ministry – “offer up to Your most excellent Majesty,”c that is, a Majesty more glorious than any other. For if: The just shall shine as the sun in the kingdom of their Father (Mt 13:43), with how much more glory does the Divine Majesty shine? “Of Your own gifts;”d that is, from the fruits of the fields, and this applies to the Nos servi tui. H 11, Deshusses 1:89. Sed et plebs tua. Ibid. c    Offerimus preclare maiestati tue. Ibid. d    De tuis donis. Ibid. a   

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bread which is consecrated into the Body; “bestowed upon us,”a that is, from the fruits of the trees, and this applies to the wine which is consecrated into the Blood. 8. From these, that is to say, with these, we offer: “A victimb which is pure, a victim which is holy, a victim which is stainless;” that is, a Eucharist that is free from all original, venial or criminal guilt. Why it is called a “victim,” was discussed in the sixth part of the Canon, under the words, “Who the day before.”c What we offer is “pure,” with respect to thoughts, such as a pure heart; “holy,” with respect to speech; “stainless,’ with respect to works, because: He did no sin, nor was deceit found in His mouth (1 Pet 3:22). Add to this that it is “the holy bread,” that is, it sanctifies; that it is the giver of “life eternal,” with respect to the robe of the flesh; and “the chalice of eternal salvation,” with respect to the robe of the soul, following this text: I am the living bread that has come down from heaven. If anyone shall eat of this bread, he shall live forever (Jn 6:51–52). 9. These words can also be explicated a second way, as if Christ were called “the pure victim,” because He was conceived without sin; “the holy bread of life eternal,” since He is food for Angels; and “the chalice of eternal salvation,” because He is nourishment for men. Or there is a third way of explication: a “pure victim,” because Christ was offered so that He could liberate us from the stench of original sin; “holy,” because He was wounded so that the sacraments by which the Church is sanctified would pour forth; “stainless,” because He died to liberate us from eternal death; “the bread of life eternal,” because He is our provision for the journey [viaticum] as much as He is the way [via]; and “the chalice of eternal salvation,” because He is the food for the Angels who are intoxicated with joy in the eternal fatherland. Or there is a fourth way of explication: “Of Your own gifts bestowed upon us.” The “gifts [dona],” refer to eternal things; the Ac datis. Ibid. See p. 383, n. b. c    Rationale, 4.41.4 a    b  

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things “bestowed upon us [data],” refer to earthly things. We offer a “pure victim,” namely, a Body; a “holy victim,” that is, the Blood; a “stainless victim,” which refers to both. Or a victim that is “pure,” that is, separated from the rest; “holy,” that is, sanctified; “stainless,” that is, cleansed of all stains; a victim that comes: From a pure heart, a good conscience, and an unfeigned faith (1 Tim 1:5). Then comes: “Deign to regard.”a When he has prayed for the transubstantiation of the host, and after he offers it as transubstantiated to the Father, he then prays that it will be acceptable to the Father, so that like the sacrifices of old, He will accept it (cf. Lev 1:4). “Deign to regard with gracious and kindly attention,” b that is, as acceptable for us, in Your sight. This is not to say that His countenance is subject to some sort of change, but that God will illumine and brighten us with His face when He shows and declares His mercy on us, following what the Psalmist says: May he cause the light of His countenance to shine upon us, and may He have mercy on us (Ps 66:2). Next, when he says: “Deign to regard,” it should be noted that our priest turns his face towards the propitiatory, which was discussed in the prologue of this part.c And then he sprinkles the interior of the tabernacle, when, through the mercy of God, he asks that God accept his propitiation, and that his offerings will be accepted just as the offerings of Abel the just man were acceptable. 10. Then comes: “As You deigned to accept the offerings of Abel,”d etc. This adverb, “As [sicuti],” implies a likeness, but does not express a quantitative similarity. For this sacrifice is certainly much more acceptable to God than the one offered by Abel, or the one offered by Abraham, or the one offered by Melchizedek. For the reality is worth more than its shadow; the truth, more than its figure. Therefore, we need to be more attentive to the likeness than to the quantitative value. 11. In making our offering we are like Abel, if what we are offering is fitting and we withhold nothing; and because Cain did Supra que. H 12, Deshusses 1: 89. Propitio ac sereno vultu respicere digneris. Ibid. c    Rationale, 4.1.15. d    Sicuti accepta habere dignatus es munera Abel. Ibid. a   

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not do this, he sinned; for he should have properly taken from what he had and offered it to God, but keeping some for himself and in his heart withholding some, he wickedly divided his offering to God. But Abel offered with his whole heart a holocaust that was accepted by God, for he did not keep any for himself, but laid out and dedicated the whole thing to God; therefore, we read in Genesis: God was pleased with Abel and his offerings. But for Cain and his offerings, He had no regard (Gen 4:4–5). God was first pleased with Abel, and afterwards, He had regard for his offerings, because the offering is not judged by what is offered, but what is offered is judged by the one offering. 12. So too Abraham, extraordinary in his faith, first offered himself entirely to the Most High, and because of this, when he led his offerings to sacrifice, he offered victims that were pleasing to God; so that knowing this, we might imitate him, God demanded proof of his paternal love, when He said: Take your only begotten son Isaac, whom you love, and you shall offer him as a holocaust upon one of the mountains which I will show you (Gen 22:2). Abraham was immediately found to be ready and obedient, which he surely shows us. 13. Even Melchizedek, if he had not first offered himself as an acceptable sacrifice to God, would barely have foreseen the rites of the future, whose mystical observance he first offered with the sacrifice of bread and wine: For he was a priest of the Most High (Gen 14:18). Therefore, three Patriarchs of the Old Testament are named here because they and their sacrifices, more than any others, especially prefigured this sacrament. For what could be the gift of Abel, offering the firstborn of his flock, other than Christ: The firstborn of many brethren (Rom 8:29), who was wickedly killed by the Jewish people, just as Abel was by his jealous brother? For according to the Apocalypse, He is the Lamb of God: Which was slain from the beginning of the world (Rev 13:8). What could be designated by the sacrifice of Abraham, offering his only beloved son, except for the Passion or Christ? Here is what the Apostle says: God did not spare even his own Son, but delivered Him up for us all (Rom 8:32). God says: This is my beloved Son, in whom I am well pleased (Mt 3:17). And the offering of Melchizedek accurately pre-

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figured the new sacrifice, so that it could be said: You are a priest forever, according to the order of Melchizedek (Ps 109:4), who, according to the Apostle: Likened unto the Son of God, continues as a priest forever (Heb 7:3). Abel is called a “boy [puer],”a not so much for his youthful age [pueritia] as his purity, according to this text: Behold my servant [puer] whom I have chosen, my beloved, in whom my soul has been well pleased. I will put my spirit upon him (Mt 12:18, Isa 42:1). Abraham is called a “Patriarch,” not so much with reference to the people of Israel as to the Christian people; for the Jews, he is Patriarch according to the flesh, but for Christians, according to the faith, according to this text: You shall no longer be called Abram, but your name shall be Abraham, for I will make you the father of a multitude of nations (Gen 17:5). Melchizedek is translated as “king of justice,” then “king of Salem,” that is, “of peace” (cf. Heb 7:2), on account of what we read: In his days shall justice spring up, and abundance of peace, till the moon be taken away (Ps 71:7). “A holy Sacrifice and a spotless victim;” b this was added to the Canon by Pope Leo I.c

a   The full text of this line of the Canon reads: Sicuti accepta habere dignatus es munera pueri tui iusti Abel. b    Sanctum sacrificium, immaculatam hostiam. H 12, Deshusses 1: 89. c    Liber Pont., c. 47, Duchesne 1: 239.

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[44] On the Ninth Part of the Canon: “Most humbly we implore You”

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1. “Most humbly we implore You,” etc.a The ninth part. The High Priest, so that he would follow the Law, as was discussed in the prologue of this part,b used to sprinkle the table, the altar and the exterior of the sanctuary with the peace-making blood; and Christ sprinkles the Father with blood as often He pleases Him, and by taking on the flesh, He sprinkles the altar as often as he restores the number of Angels.c Christ sprinkles the exterior of the sanctuary when He sanctifies men and reconciles to His Father what is in this world. The priest also sprinkles men, because through this sacrifice, he pleases God and procures a pardon; so too, he sprinkles those who are saved, for he who cleanses us also increases the number of citizens of the heavenly realm. The priest also sprinkles the interior of the tabernacle, as was discussed in the previous part.d When the priest mentions the “altar on high,” he commemorates the Holy of Holies. 2. Fittingly, after a hymn was sung after the meal: Jesus crossed the brook of Cedron and went up to the Mount of Olives (Jn 18:1). Supplices te rogamus. H 13, Deshusses 1: 90. Rationale, 4.1.15. c    See Rationale, 4.12.2, for an explanation of this cryptic reference. d    Rationale, 4.43.9. a   

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And going a little further, he fell upon his face, praying and saying: Father, if it is possible, let this chalice pass from me (Mt 26:39). And for a second and third time, He went off and prayed, saying the same prayer (cf. Mt 26:42). And being in an agony, He prayed longer. And His sweat became as drops of blood, trickling down upon the ground (Lk 22:43–44). Then He came upon His disciples, saying (Mt 26:43): Arise. Let us go; behold he is at hand that will betray me (Mt 26:46). And he that betrayed Him gave them a sign, saying: Whoever I shall kiss, that is He. Hold Him fast (Mt 26:48). And immediately coming to Jesus, he kissed Him (Mt 26:49). Since Jesus fell down when He prayed and said: Father, if it is possible, etc. (Mt 26:39), the priest bows when he prays and says: “Most humbly we implore You,” etc. Or, the bowing of the priest signifies when Christ gave up His spirit, as was discussed in the prologue of the Canon.a The bowing of the priest was also discussed under the heading, On the Confession.b Then, saying: “As many of us as partaking from this altar,”c he kisses the altar one time, which represents the kiss of the betrayer, after the Lord had risen from prayer. Some do three kisses, giving thanks to the Trinity, which, through the Passion of Christ, reconciled the human race. Others do two kisses, to note the twin nature of Christ, or that He suffered in both soul and body. 3. But because: Being in an agony, He prayed longer (Lk 22:43), and on account of His saying the same words three times (cf. Mt 26:39–44), the priest therefore makes three crosses. The first is over the offering, when he says: “The most sacred Body of Your Son;”d the second, over the chalice, when he is saying: “And Blood;” and the third, when he makes a sign over his face, when he says: “With every heavenly blessing.” Perhaps it is because of the sweating of His body that the priest traces a cross over the Body; because of the drops of blood, that he traces a cross over the Blood; and beRationale, 4.35.11. Rationale, 4.7.6–7. c    Ut quotquot ex hac altaris. H 12, Deshusses 1: 90. d    Sacrosanctum Filii tui corpus, et sanguinem sumpserimus, omni benedictione celesti et gratia repleamur. H 13, Deshusses 1: 90. a    b  

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cause He fell with His face to the ground, praying, that he makes a sign of the cross over his face. Or maybe it is more the case that the cross over the Body designates the chains with which He was bound; the cross made over the Blood designates the whip with which He was flogged, which caused the flow of blood. With regard to those chains, we read that the leaders of the Jews arrested Jesus and bound Him, and: Binding Jesus, led him away and delivered him to Pilate (Mk 15:1). With regard to the whip we read: Pilate took Jesus and scourged Him (Jn 19:1), and by His stripes, we were healed (cf. Isa 53:5). With the third cross made over the priest’s face, we recall that they spat in His face, struck His face with the palms of their hands (cf. Mt 26:67), and covering His face, said to Him: Prophesy for us, O Christ. Who struck you? (Mt 26:28). Third, the cross made over the Body designates the martyrdom of Christ; the one over the Blood, the martyrdom of the Saints. Fourth, the first two crosses signify that Christ suffered for the two peoples; the third done over the face, because He suffered in His body. But some do not make the first two crosses. 4. We should also consider that when the priest is saying: “Most humbly we implore You,” etc., he remains bowed, with his hands crossed over each other like latticework on his breast, to designate that the humility of prayer, which is designated by his bow, is worthy of being heard at that point and not others, if it proceeds from a faithful heart, that is, a faithful soul; from a faith, I say, that works through love, which is understood through the work of the hands. But since the works of the active life are in a certain manner enmeshed with the works of the contemplative life – just as the left hand is matched with the right hand – for that reason, the works of the active life are set under or below the works of the contemplative life; and in the same way, the works of the contemplative life are set at a higher level, and effect and accomplish those of the active life; therefore, in this crossing of the hands, the right hand is placed on top of the left hand. To continue, the priest prays with his hand crossed over his breast as if by this act, he were saying: I implore You, by Your cross and Your

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Passion, bid that these offerings, etc.a The crossing of hands also figuratively represents the Passion of Christ; and the right, which designates the Resurrection, is over the left, which designates the Passion, so that by this gesture, the Resurrection of Christ from the dead is intimated. 5. But in some churches, the deacon washes his hands during the Canon, signifying, first, that Pilate washed himself when he declared himself innocent of Christ’s blood (cf. Mt 27:24). Second, that our vile works were cleansed with the Passion of Christ. Third, that no one should come forth to receive the sacraments of the faith unless he is pure. 6. Then comes: “Bid these offerings to be brought,” etc.b These words are of such profundity that the human mind can scarcely penetrate their meaning; thus, Blessed Gregory,c so worthy an expositor of so great a sacrament, speaks of these words ineffably, as if they are ineffable: “Who, among the faithful, could doubt that at the moment of immolation, at the voice the priest, the heavens are opened and the choirs of Angels are present for that mystery of Jesus Christ, with the lowly associated with the highest, the earthly joined to the celestial, and that the invisible and visible are formed into one?” In another place, he says: “At one and the same moment of time, it is both taken up to heaven by the ministry of Angels to be united mystically to the Body of Christ, and is seen on the altar before the eyes of the priest.”d 7. While still preserving the hidden truth of this sacrament in its celestial oracle, these words can nevertheless be more simply and safely explained as follows: “Bid,” that is, see that “these,” namely, the offerings of the faithful, that is, their supplications and prayers, “be brought,” that is, that they be presented, “by the hands of Your holy Angel,” that is, through the ministry of the Cf. H 13, Deshusses 1: 90. Iube hec preferri. H 13, Deshusses 1: 90. c    Gregory the Great, Dialogi, 4.60.3, SC 265: 202, cited from De cons. D.2 c.73, Friedberg 1: 1343. d    De cons. D.2 c.73, Friedberg 1: 1343; although it is attributed to Gregory the Great, this passage is actually from (Ps.-)Alcuin, Liber de divinis offic., c. 40, PL 101: 1263A. a   

b   

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Angels, who are the spirits that serve God and who present our offerings before Him, according to what the Angel Raphael says to Tobit, in Tobit chapter 12: When you prayed with tears, I offered your prayer to the Lord (Tob 12:12).a 8. From this, it is therefore clearly apparent that we must believe in the presence of an Angel during the sacred mysteries, but not that he consecrates, since he cannot do this, but that he presents the prayers of the priest and the people before God, following what is said in Apocalypse: The incense smoke ascended into the sight of the Lord, from the hand of an Angel, which are the prayers of the Saints (cf. Rev 8:3–4).b “To Your altar on high,” which means, “Before the face of your Divine Majesty,” that is, in view of Your Majesty and Your celestial court. For God Himself is called an altar on high, in Exodus chapter 20: You shall not ascend my altar by steps (Ex 20:26), that is, you shall not take steps into the Trinity. Yet, as Blessed Augustinec determines, it is not said that the Angel offers prayers to God, so that God can first know what we want, because God knows all things before they are done, but because a rational creature has, by necessity, to refer earthly causes to the eternal realm; asking what should be done in relation to himself, or seeking counsel for what he will do, or that God willing, he will know what must be done to fulfill His will: He will either openly or privately respond to us. 9. The previous words can also be explained in a second sense: “Almighty God, bid these offerings,” namely, the bread and wine, “be brought,” that is, transmuted, “to Your altar on high,” that is, changed into the Body and Blood of Your Son, to be exalted above the choirs of Angels, because the Body of Christ is called an altar, according to this text: You shall make an altar of earth for Me (Ex 20:24). “By the hands of Your Holy Angel,” that is, through the ministry of the priest. According to Augustine,d he asks that the This is a truncated citation of Tobit 12:12. This is not a direct citation but a truncated and reworked text. c   Augustine, Enarrat. in Psalmos, Ps 78.1, CCSL 39: 1098. d    De cons. D.2 c.72, Friedberg 1: 1342; this is presented as Augustine in the Decretum, but this passage is compiled from Paschasius Radbertus, De corpore et sanguine Domini, c. 4, CCCM 16: 27–31. a   

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offering be brought to God, because it is understood that what is done, that is, the transubstantiation of the offerings, is done by the priest, that is, through his ministry, by the power of the Holy Spirit. But since these offerings have already been transubstantiated, these words can be explained in a third sense: “Bid these offerings,” that is, the mystical Body of Christ, namely, the Church militant of Christ, “be brought,” that is, be associated with “Your altar on high,” that is, with the Church triumphant, which is called an altar, according to Leviticus: The fire on My altar is to be kept burning (Lev 6:5), that is, the fervor of charity in the Church triumphant; and this, through “the hands of Your Angel,” that is, through the work and power of Christ Your Son, who is the Angel of great counsel, Isaiah chapter 9 (cf. Isa 9:6). It is He Himself who has joined His mystical Body with God the Father and the Church triumphant. There is a fourth sense: He is the Angel of great counsel; the counselor with whose counsel the Father created and recreated the world. The “altar on high,” before the face of God, is Christ crucified, seated at the right hand of the Father. Therefore, this Angel bears these sacraments to the altar on high, in the sight of God, when showing His wounds, He intercedes to the Father for us, who are confecting these sacraments. The things that he asks be borne to the altar on high are described when he is saying: “That as many of us,” etc. Through this is shown the mystical Body of Christ that Christ daily draws unto Himself through its members; thus, Jeremiah says: You would call me “Father,” and never cease following me (Jer 3:19).

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[45] On the Tenth Part of the Canon: “Remember, Also, O Lord”

1. “Remember, also, O Lord,” etc.a The tenth part. This conjunction – ”also” – joins in sequence the things that just came before; or, it could be said that it is superfluous. For in the ancient manuscripts, the ninth part of the Canon was immediately followed by a certain prayer that began: “Remember me, I ask, O Lord,” b in which the priest prayed for himself, so that he could worthily offer the sacrifice; those words were then fittingly followed by: “Remember, also, O Lord, Your servants,” etc. But since that prayer is not found in many modern manuscripts, the second “also” seems superfluous in the new manuscripts; or, a better interpretation is that it refers to the first “Remember” that preceded it, in which the priest prayed for the living, but here he prays for the dead. 2. Holy Mother Church therefore prays not only for the living but also for the dead, and She commends them to God the Father, through the intercession of the sacred offering, believing with the utmost certainty that this precious Blood that was shed for many, for the remission of sins, has efficacy not only for the salvation of the living, but also for the absolution of the dead. Therefore, the

Memento etiam Domine. H 13bis, Deshusses 1: 90. Memento mei, queso Domine. F 12, HBS 110: 3; A 1765, CCSL 159C: 258; H 13, Addit. Var. cod. 7*, Deshusses 1: 687. a   

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Council of Châlonsa decreed that in all solemn Masses, in a suitable place, namely at this place in the Canon, or on days that are not solemnities – for on Sunday it is believed, on account of the Lord’s Resurrection, that the departed souls have their rest – the Church prays on behalf of the dead, according to what Augustineb says: “Supplications for the souls of the dead should not be omitted, and we rejoice that this is done for all who are in the Catholic Christian society. And because sometimes the dead lack parents, sons, relatives and friends who could offer supplications for them, the one Holy Mother, that is, the whole Church, takes up all of their names, without pronouncing them, in one general commemoration, and adds them to Her communion.” Pope Innocentc also decreed that before the consecration of the host, the names of the dead should not be recited: they can be recited for the people, but for God, from whom nothing is hidden, they are not necessary. “Who have gone before us with the sign of faith,” d namely, they have “gone before us” to the Lord; not that they now have faith or hope where they are, where hope is now the very thing hoped for, for faith has been voided, but charity never fails (cf. 1 Cor 13:8); but the sign of faith is taken as the mark of Christian faith, by which the faithful are set apart from the infidels, according to this text: And I heard the number of those who were sealed, a hundred and forty-four thousand sealed, out of every tribe of the sons of Israel (Rev 7:4). 3. “And rest in the sleep of peace,”e following this text: In peace I shall sleep and rest (Ps 4:9). In Sacred Scripture the dead are frequently called “sleepers,” because just as those who are sleeping awaken, so too, the dead arise, for which reason the Apostle says: I would not have you ignorant concerning those who are asleep, so that De cons. D.1 c.72, Friedberg 1: 1313–1314. Augustine, De cura pro mortuis gerenda, c. 4.6, CSEL 41: 631; cited from De cons. D.1. c.72, Friedberg 1: 1314. Durand’s citation of Augustine comes from Gratian, which is substantially different from the original source. I have translated the text as Durand cites it. c   De cons. D.1 c.73, Friedberg 1: 1314. d    Qui cum signo fidei nos precesserunt. H 13bis, Deshusses 1: 90. e    Et dormiunt in somno pacis. H 13bis, Deshusses 1: 90. a  

b  

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you not grieve, as others who have no hope (1 Thess 4:13). And the Lord said in the Gospel: Lazarus our friend sleeps (Jn 11:11). 4. “To these, O Lord, and to all who rest in Christ.”a In this place, the priest ought to do a special memorial that he chooses: for the memorial of the Lord’s death is now done, thus what follows: Christ preceded us in death and we follow in His steps. “Who rest in Christ;” but those who died in faith and who slumber in the sleep of peace, about whom we just spoke: do they not rest in Christ, and thus, do these words not seem superfluous? But since the priest did a special memorial for some others, after the words: “in the sleep of peace,” he therefore adds the words: “To these, O Lord,” and then he immediately adds, not without cause, the general clause: “and all who rest in Christ,” which includes those who were mentioned before.b 5. Fittingly, they are called: “those resting in Christ,” who have died in charity, but nonetheless still have some offenses that need purgation, because they had not provided full satisfaction for the sins confessed: for this reason they descended into Purgatory where they stand in need of the suffrages of the Church militant, because they do not yet have in that place the peace and refreshment of glory; yet they have certain and infallible hope for the “place of refreshment,” in which there are no flames of punishment; for the “place of light,” in which there is no obscurity of darkness; and for the “place of peace,” in which there is no fighting between combatants. And God shall wipe away all tears from their eyes, and then there shall not be any more mourning, nor crying, nor shall sorrow be any more, for the former things are passed away (Rev 21:4).c But they shall delight in the abundance of peace (cf. Ps 36:11), and they shall be pleasing before the Lord in the land of the living (Ps 55:13).

Ipsis Domine et omnibus in Christo quiescentibus. Ibid. The prose in the original Latin is rather fractured here. Durand added a substantial portion of text in the second redaction but did little to harmonize it with the text of the first redaction. I have translated the full paragraph that includes the later material.  c    Durand has altered the original text in his citation of Rev 21:4. a   

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6. Paradise is therefore called the “place of refreshment” on account of the flames of the fire of Purgatory through which the souls have passed, according to the Psalmist: We went through fire and water, etc. (Ps 65:12). A “place of light,” in opposition to the darkness of the hell, about which Matthew 23 says: Cast him into the exterior darkness (Mt 23:13). A “place of peace,” on account of the tranquility of the soul there, in opposition to the worm of conscience in those who will not be saved; thus, Isaiah: Their worm shall not die, and their fire shall not be quenched (Isa 66:24).

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[46] On the Eleventh Part of the Canon: “To Us Also”

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1. “To us also,”a etc. The eleventh part. This prayer extends up to the words: “world without end;” and the priest offering these words, speaking in a slightly raised voice, and striking his breast, interrupts the silence, representing the contrition and confession of the thief at that point in the Lord’s Passion, where he rebuked the other thief, saying: We receive the due reward for our deeds, but this man has done no evil. And he said to Jesus: Lord, remember me when you enter into your kingdom (Lk 23:41–42). And on account of this, Jesus said to him: Amen I say to you, this day you shall be with me in paradise (Lk 23:43). 2. This raising of the voice and striking of the breast express the great fear of the centurion and those who were with him, who, when they saw what had happened, said: Truly this man was the Son of God (Mt 27:54). And everyone in that crowd who had assembled for that sight was striking their breast when they returned (cf. Lk 23:48). But His acquaintances, and the women who had followed Christ from Galilee, were standing at a distance and looking on (Lk 23:49); and they are signified by the ministers: namely, the subdeacon and deacon, who, standing behind the celebrant, at the sound of these words, stand upright, gazing at the face of the priest or bishop. Nobis quoque. H 14, Deshusses 1: 90.

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3. Striking the breast one time also signifies, according to the Apostle in Romans chapter 6, that Christ died once for our sins (cf. Rom 6:10); and this is done with three fingers, that is, without the thumb or index finger, to note the unity of the Trinity. Sometimes, striking the breast also designates penitence, as was stated under the heading, On the confession of faith.a 4. “To us sinners.” b The priest says this because: If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 Jn 1:8). Even though we ought, at all times and with all our heart, to recognize that we are sinners, we should especially do this when we celebrate the most sacred mystery for the remission of sins. 5. “Trusting in the greatness of Your mercy.”c As the Psalmist says, on this subject: In the greatness of Your mercy, wipe out my offense (Ps 50:3). And note that there is only one mercy of God, not that He Himself is merciful in different ways, but multiple are the effects of what are called His mercies; thus: Remember that Your compassion, O Lord, and Your mercy are from of old (Ps 24:6). 6. “Deign to grant some part and fellowship.” d But since God Himself is all and in all things (cf. 1 Cor 15:41), the salvation, the recompense and the glory of each one, according to this text: I am the salvation of the people (cf. Ps 34:3) – why does it say: “some part and fellowship,” etc., as if not everyone will receive the same wage (cf. Mt 20:1–16)? Fittingly, even though there might be the same recompense for each one – namely: God Himself, in whose knowledge eternal salvation consists, according to what He Himself says in the Gospel: This is eternal life, that they may know You, true God, and Him whom You have sent, Jesus Christ (Jn 17:3) – nevertheless, according to the differences in their merits, some will rejoice in the Divine vision more, some less, just as a star differs from another in its clarity, for which reason the Lord says: In my Father’s house there are many mansions (Jn 14:2); just as there is one sun from whose Rationale, 4.7.3. Peccatoribus. H 14, Deshusses 1: 90. c    De multitudine miserationum tuarum sperantibus. Ibid. d    Partem aliquam et societatem donare digneris. Ibid. a  

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light all things take their share, some with more or less light, according to the difference in their vision. 7. “With John, Stephen, Matthias, Barnabas.”a In this second commemoration of the Saints, the names of the ancient Saints, which seemed for the most part to be lacking in the first commemoration, are supplied. But why is John’s name repeated, and why is Stephen, the associate of John, put before the Apostles Matthias and Barnabas? On this subject we can respond that John is assigned a place in the first commemoration, and numbered among the others on account of his Apostolic rank. But in this commemoration, his name is repeated and associated with Stephen on account of the privilege of celibacy: For they were virgins and follow the Lamb wherever He goes (Rev 14:4); for that reason, they are placed before the others. The virginity of John is very well attested to because on the cross, Christ commended the Virgin Mother to the virgin disciple, and from that hour, the disciple took her into his home (cf. Jn 19:27). The virginity of Stephen is most certainly proven because he was charged by the Apostles with a ministry for widows, and that charge among women provides testimony that he had the reputation of the purest chastity. But this John could also be understood as being the Baptist, not the Evangelist, if this name were preceded by the words: “With Your holy Apostles and Martyrs,” b which proves that Apostles and Martyrs are being noted, although John the Baptist could fittingly be numbered among the Martyrs. Thus, the priest names the Saints with whom he seeks fellowship, because the priest of the Old Law had the names of the sons of Israel written down, as was stated above. And notice that here eight men and seven womenc are counted, because through this sacrifice, the seven charisms of grace and the eight beatitudes are joined together in us. 8. Then comes: “Not weighing our merits,” because God does not reward us according to the circumstance of our merits, but punishes us less and rewards us more than what each of us has Cum Johanne, Stephano, Mathia, Barnaba. Ibid. Cum tuis sanctis Apostolis ac Martyribus. H 14, Ibid. c   John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia. a   

b   

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merited; thus: Not according to our sins does He deal with us, nor does He repay us according to our iniquities (Ps 102:10); and elsewhere: Good measure, pressed down and shaken together and running over shall they give into your bosom (Lk 6:38). “Through Christ our Lord.”a And here we do not respond: “Amen,” because the Angels, who are always present, respond, as was stated at the end of the third part of the Canon,b and also because these words are said silently and cannot be heard by those who would respond, and because the words that follow: “Through whom,”c etc., are joined together and depend on each other, and therefore, nothing can be put between them. This is also the place where the grape clusters are blessed, as will be discussed in the sixth part, under the heading, On Holy Thursday, where the Office of the day is covered.d In the Canons of the Apostles, in Burchardus, Book 5, in the canon, Offeri,e we thus read: “It is not permitted to offer anything on the altar for a blessing, except for new ears of grain and grape clusters, and oil for the lamps, and beans and the perfumes for incense, while the holy offering is being celebrated.” 9. Then comes: “Through whom all things,” etc.f The priest says “all things,” because all things were created through the Son; thus, John, chapter 1: All things were made through Him: and without Him, nothing was made (Jn 1:3); and: And God saw all the things that He had made, and they were very good (Gen 1:31). “Create” is the act of forming nature; “sanctify,” consecrating that material; “fill with life,” the transubstantiation of what was created; “bless,” is the accumulation of grace. When “all things” is said, it is simply a demonstrative pronoun, even as the tense of the verb is not properly sequenced, for in this case, the present tense of Per Christum Dominum nostrum. H 14, Deshusses 1: 90. Rationale, 4.38.7. c    Per quem omnia. H 15, Deshusses 1: 91. d    Cf. Rationale, 6.71.1, sq. It may have been his intention to cover this topic, but Durand includes nothing about it in Book 6. e   Burchardus, Decretum, 5.6, PL 140: 754A. f    Per quem hec omnia, Domine, semper bona creas, sanctificas, vivificas, benedicis, et prestas nobis. H 15, Deshusses 1: 96. I have provided the full Latin text, since Durand exegetes each word in the following lines. a   

b   

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that verb is general and is not applicable to the immediate present. And the sense of these words is: “all things,” namely, the bread, wine and water; “You always create,” according to the primordial rules; “sanctify,” according to sacramental rules; “fill with life,” so that they are transformed into the Body and Blood; and “bless,” so that they preserve unity and charity. 10. When the priest says: “sanctify,” this notes that whatever is sanctified is sanctified through the grace of Christ: And of His fullness we have all received (Jn 1:16); thus, John chapter 17: Father, sanctify them in truth (Jn 17:7), that is, in the Son. When he says, “fill with life,” this notes that whatever is filled with life is brought to life by the Son; in John chapter 14: I am the way, the truth and the life (Jn 14:6). When he says, “bless,” this implies that a celestial blessing is given to us through the blessed fruit of the Virgin Mary. Or, “create,” so that all these things exist; “sanctify,” that they be allotted to You; “fill with life,” that they be animated; “bless,” that they be made useful; “bestow,” that they be assigned to our use. Three crosses are made over these words: “sanctify, bring to life and bless,” in which is shown that the ancient Church received faith in the Trinity. More will be said about this later. When the priest is about to say: “And bestow upon us,” he or the deacon removes the corporal from the top of the chalice to note that when Christ gave up His spirit, the veil of the Temple was torn from top to bottom (cf. Mt 27:51), and the things which were first obscure and hidden in the Law were now opened to us, just as it says in the Gospel, on something comparable: And this word was hidden from them (Lk 18:34); and where Christ took vinegar, and said: It is consummated (Jn 19:30), then it was revealed to them. And when the chalice is uncovered, he takes the host and says: “And bestow upon us.” 11. We have seen that we can question why the chalice but not the host is covered. There are four reasons why this is done. First, on account of the risk involved, because the Blood can more easily be soiled than the host. Second, the Passion of Christ is more potently signified in the chalice and the Blood; thus, the words of Christ: Father, if it is Your will, remove this cup from me (Lk 22:42); and in the Canon, the act of effusion is presented in the

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form of blood: “Which for you will be shed,” etc.a The dead Christ is more potently signified in the chalice and the Blood than in the Body; therefore, just as a dead body is covered up with cloths and stones, so too, the chalice is covered with a cloth, and the Blood with the chalice itself, and a corporal cloth. Third, the Blood in the covered chalice represents the body of Christ in the sepulcher, closed off and sealed, but the host is the body of Christ outside of the sepulcher. Fourth, the Blood in the covered chalice represents the body of Christ wrapped in the shroud, but the host is the unwrapped body. 12. Then comes: “Through Him,” etc.b If we join these words, without the interpolation of other words, or time for a pause, with the preceding words: “Through Christ our Lord, through whom all things,” etc., and we put a period at the end of the words: “Bestow upon us,” the literal sense is plain. “Through Him” therefore means, through Your mediator; “with Him,” with Your equal, since He Himself is coequal with the Father; “in Him,” that is, in His members: indeed, authority is indicated in the Father because He is the beginning; equality is noted in the Son because He is the mediator; and in the Holy Spirit, there is community on account of fellowship. 13. Fittingly, on Friday, Christ was crucified at the third hour by the tongues of the Jews, which Mark narrates (cf. Mk 15:25); at the sixth hour, He was put into the hands of the Gentiles, as John narrates (Jn 19:6; Jn 19:15); around the ninth hour: Bowing His head, He gave up His spirit (Jn 19:30). Therefore, to recall the crucifixion that was done at the third hour, by the tongue of the Jews, who cried out three times: Crucify Him! Crucify Him! (Jn 19:30), and again: Away with him! Away with him! Crucify him! (Jn 19:15), the priest makes three crosses over the bread and the chalice when he says: “Sanctify, fill with life and bless.”c To recall the crucifixion done three hours later, at the hands of the Gentiles, when the soldiers crucified Jesus, the priest again makes three crosses over H 10, Deshusses 1: 89. Per ipsum. H 16, Deshusses 1: 91. c    Sanctificas, vivificas et benedicis. H 15, Deshusses 1: 91. a   

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the host and the chalice, when saying these three sets of words: “Through Him, with Him and in Him.” 14. Then afterwards, to designate the separation of the flesh and the soul of the dying Lord, he makes two crosses with the host, over the mouth of the chalice, when he says: “Is to You, God the Father Almighty, in the unity of the Holy Spirit.”a Since in Christ there is the unity of three substances, namely: the Divinity, the body and the soul, only two of them – the body and the soul – were separated in death, for the Divinity was not divided or separated from either of them; therefore, the death of the Lord is designated not by three crosses, but by two. 15. Moreover, when he is making the signs of the cross, the priest extends his hands over the table of the altar, because Christ spread out His hands on the altar of the cross, following what the Prophet said: I have spread forth my hands to an unbelieving people (Isa 65:2). 16. Second, the three crosses mentioned above, made with the Body [the host] above the stripped chalice signify the three torments that Christ endured, stripped, on the cross, namely: the Passion [passionem], suffering for others [propassionem], and suffering with others [compassionem] – the Passion was suffered in His body; the suffering for others, in His spirit; suffering with others, in His heart. Concerning the Passion in His body, the Lord says, through the Prophet: O come, all of you, who pass by the way, look and see if there is any suffering like my suffering (Lam 1:12). They have pierced my hands and feet; they have numbered all of my bones (Ps 21:17–18). Concerning His suffering for others in spirit, the Lord says to the Apostles: My soul is sad, even unto death (Mt 26:38; Mk 14:34), for Jesus began to fear and to be deeply troubled (cf. Mk 14:33); He began to grow sorrowful and to be sad (cf. Mt 26:37). But He prayed to the Father with compassion in His heart for those crucifying Him, saying: Father, forgive them, for they know not what they do (Lk 23:34); For if they had known it, they would never have crucified the Lord of glory (1 Cor 2:8). The a   

1: 91.

Est tibi Deo Patri omnipotenti, in unitate Spiritus Sancti. H 16, Deshusses

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priest therefore makes three crosses with the host over the chalice, because Christ endured these torments in His body on the gallows of the cross: for the Passion is designated through the chalice, as has already been discussed. 17. There is a third explication; the three crosses made over the chalice with the host signify the faith of the centurion, who, saying in Matthew chapter 27: Truly, this man was the Son of God (Mt 27:54), thus knew Him to be one of the persons in the Trinity, namely: Christ who is both God and Man. The two crosses made over the mouth or side of the chalice designate the two sacraments which flowed from the side of Christ, namely: the water of rebirth and the blood of redemption, according to the testimony of John, who says: One of the soldiers opened His side with a lance, and immediately blood and water came out (Jn 19:34). Therefore, in some churches, immediately after these two crosses are made, the side of the chalice is touched with the host, which designates the thrust into the side of Christ with the lance of the soldier. 18. Fourth, the three previously discussed crosses are thus done in some churches with good reason. Now the first one, which is done at the words: “Through Him,” is done over the mouth of the chalice, on the exterior, signifying that God stands outside of all things, without being excluded from them. The second, which is done at: “with Him,” is done a bit lower than the first, namely, from one side of the rim to the other, signifying that God is above all things, without being too lofty. The third, which is done at: “in Him,” is done inside the mouth of the chalice, in the middle of the chalice’s hollow, signifying that God is within all things, but is not bound by them. The fourth one, at the words: “God the Father,” is done in the middle of the mouth of the chalice, across the diameter of the circle, in the direction of the face of the priest, signifying that all things done in the mystery of the Mass that are hidden, at the end, will be placed before our eyes. The fifth, at the words: “in the unity of the Holy Spirit,” is done on the side of the chalice, between the chalice itself and the priest, that is, descending from the top of the chalice to its base, signifying that God is beneath all things, but is not crushed or overwhelmed by them. Still, some only do the very last of these final two crosses.

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Fifth, the three previously discussed crosses signify the three torments that Christ bore at three different times, namely: before His death – the slaps, the flogging, the spittle and things of this sort; in His death – the crucifixion; and after His death on the cross – the piercing of His side. The first cross signifies the first torment; the second cross, the second one; the third cross, the third one; the fourth signifies the separation of the soul from the body of Christ; the fifth, His descent into Limbo, or the torments in His feet. Sixth, the five series of the signs of the cross which are done before the sixth – namely, the touching of the chalice with the host, when the final two are reduced to only one – signify the five ages of the world which came before the birth of Christ. The sixth one, with a touch of the chalice, signifies the sixth age, that is, from the birth of Christ to the end of the world. This one touch signifies that the Lord ascended the cross only once, so that He could meet His end. The reality signified corresponds to the torments endured by all men through those five ages. 19. It should be noted that the sacrifice is signed with the cross seven times in the Canon. In the first place, this is done three times, where it says: “These gifts, these offerings,” etc.a In the second place, five times, where it says: “Do You, O God, this our oblation.” b In the third place, there are two separate crosses, where it says: “Who, the day before,” etc.,c and here: “Giving thanks to You,” etc.,d and again, where it says: “In like manner,” etc.,e here: “Again, giving thanks to You, He blessed it,” f etc. In the fourth place, five times, where it says: “A victim which is pure,” etc.g In the fifth place, twice, where it says: “The most sacred Body of Your Son,” etc.h In the sixth place, three times, where it says: “Sanctify, Hec dona, hec munera. Quam oblationem tu Deus. c    Qui pridie. d    Tibi gratias agens benedixit. e    Simili modo. f    Item gratias agens benedixit. g    Hostiam puram. h    Sacrosanctum filii tui corpus. a   

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fill with life,” etc.a In the seventh place, five times, where it says: “Through Him,” etc., as was discussed in its proper place. Taken together in those seven places, the sacrifice is signed with the cross twice in two places, twice in three places, five times in two places, and in the seventh place, twice and three times. In all those places, it is signed with a cross, joining the five times with the five signs, which multiplied, equals twenty five; a number which, when multiplied by itself, always has the same root, even if it were multiplied into infinity. For however many times the sacrament of the Eucharist is multiplied, it is always the same sacrifice. Nevertheless, Augustineb says that if only one sign of the cross were done over the bread and wine, that could suffice, since the Lord was crucified only once. 20. In this sacrament, the five bodily senses are employed, that is: sight, sound, taste, smell and touch, by means of color, flavor, odor, fraction and reception. This is done so that the five spiritual senses of the soul will be displayed, that is: the vision of understanding, the hearing of obedience, the scent of discretion, the taste of love and the touch of works, about which we discover in the Gospel: Lord, you handed over to me five talents; behold, I have gained five others in addition (Mt 25:20). But the numbers two and three correspond well with the sacrament: two, on account of the flesh and blood; three, on account of the bread, wine and water. Also, two, on account of the two forms of eating, that is, in sacramental form, under the species of bread and wine; and in spiritual form, with faith in the heart. And three, on account of the three separate things in this sacrament, namely: the visible form of bread and wine; the true presence of the Body and Blood; and the spiritual power of unity and charity, which was discussed in the seventh part of the Canon, under the words, “The mystery of faith,”c so that three goes with two, that is, faith in the Trinity is achieved through the love of God and one’s neighbor. Sanctificas, vivificas. Augustine, Enarrat. in Psalmos, Ps 21.2.1, CCSL 39: 121–122, cited from De cons. D.2 c.5, Friedberg 1: 1332–1333. c    Rationale, 4.42.21. a    b  

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The crosses that are done over the sacrifice have four corners, because while He was hanging on the cross, Christ redeemed the four parts of the world, and the crosses are done in a progression of seven: to note the sevenfold grace of the Holy Spirit, which is necessary in this mystery. And generally, in whichever order of the progression of crosses, they are made with an odd number of signs, because the Body of Christ remains one and is not divided: “All honor,” to Him as Lord, and “Glory,”a to Him as God. 21. Then comes: “World without end.” b Not only the sign of the cross, but also a vocal expression and the striking of the breast indicate what was done near the cross, as was discussed under the words, “To us also.”c Since Jesus gave up His spirit by crying out with a loud voice (cf. Mt 27:50), the priest therefore raises his voice when saying: “world without end,” and he slightly elevates the chalice. Or he says this with a raised voice to rouse the people, so that knowing that this is the end of the Canon, they can respond: “Amen.” Or also, because the centurion cried out: Truly, this man was the Son of God (Mt 27:54). Because the women were mourning, weeping for their Lord, the choir therefore responds, as if it were morning, with: “Amen,” representing the faithful who mourned the Lord with a contrite heart, just as at another time, the parents of Abel mourned him when he was killed by the rage of a jealous brother (cf. Gen 4:8). 22. Then the deacon approaches, and he puts the sacrifice – that is, the chalice with the Body, which was briefly elevated above the altar – back on the altar with the priest, because just as we read in John chapter 19: Joseph of Arimathea and Nicodemus came, receiving the body of Jesus from Pilate; taking it down, they buried Him (cf. Jn 19:39–40). Therefore, the priest elevating the sacrifice represents Nicodemus; the elevation itself represents the deposition of Christ from the cross; putting the sacrament back down on the altar represents the placing of His body in the sepulcher.

Omnis honor et Gloria. Per omnia secula seculorum. c    Rationale, 4.46.1–4. a   

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And notice that when the priest is saying: “Admonished by salutary precepts,”a etc., he puts the chalice and host down at the same time. To clarify this act, it should be noted that the Body and Blood of Christ were elevated and deposed twice on Good Friday: He was elevated to the cross, and taken down from the cross and placed on the ground; then He was lifted from the ground and placed in the sepulcher. This first elevation is represented in the elevation and deposition of the Body and Blood of Christ that is done after their consecration; the other one is represented in the elevation and deposition which is done in this part. It is therefore fitting that while these words are being said, there is an elevation and deposition of the Body and Blood, designating the elevation of the Body of Christ from the ground and its being placed in the sepulcher, because Joseph, who took Him down from the cross and lifted Him from the ground and placed Him in the sepulcher, was “admonished” and instructed by the “salutary precepts” of Christ, just as any of His faithful disciples; thus, we read about him in Mark: He himself was looking for the kingdom of God (Mk 15:43). Now that they are consecrated, the Body and the Blood are elevated at the same time, because Joseph himself, as some say, placed the body with the blood in the sepulcher. 23. At this point, when it is elevated, the host is held with four fingers. Since we expect and consider it necessary to obtain four principal things through the Passion of Christ – power, against the Devil; humility, against the world; chastity, against the will of body; and submission or love, for God and one’s neighbor – to represent these things, the host is properly held with the four principal digits.b Still, some churches hold the chalice elevated for the first three petitions of the Lord’s Prayer: and in that case, the elevation of the chalice signifies something else, as will be discussed soon. In some churches, when the chalice is slightly elevated from the altar, some boy stands the farthest that he can behind the deacon, hav-

Preceptis salutaribus. H 17, Deshusses 1: 91. Durand means the two index fingers and two thumbs.

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ing a hooda turned inside out to designate that the head – that is, the Jews, expecting the Messiah, that is Christ – was turned into the tail when He had come. Because Nicodemus, when the Lord had been buried: Rolled a large stone to the entrance of the tomb (Mt 27:60), the deacon places the corporal on the mouth of the chalice that has been placed on the altar. The deacon himself, covering the chalice with the corporal, also represents Joseph, who wrapped the body of the Lord with a clean shroud. 24. Since: His place is in peace (Ps 75:3), the deacon, following the custom of some churches, kisses the table of the altar; and since: The government is upon His shoulder (Isa 9:6), he kisses the right arm of the pontiff, so that he can signify that Christ both found rest after death and conquered through death, according to what He Himself had predicted in the Psalm: In peace I will both lie down and sleep (Ps 4:9); and in another place: O death, I will be your death; O hell, I will be your bite (Hos 13:14). For Christ triumphed over death through death; since: He became obedient unto death, even to death on a cross (Phil 2:8), therefore: God exalted Him, etc. (Phil 2:9). This also signifies that Christ carried His cross on His shoulders. Second, the deacon kissing the right arm of the priest signifies that he wishes to participate in that labor, so that he will be associated with eternal recompense. Third, he intimates that Joseph kissed His body when taking it down. In some churches, the priest kisses the host at this point, to intimate that Nicodemus did the same thing as Joseph, or rather that our reconciliation was done through the Lord’s Passion. After his kiss, the deacon goes back behind the priest, representing the women going back from the tomb when the Lord had been buried.

Durand uses the Latin term cappa, which could be a reference to a cope (as in Rationale, 3.1.13), but is doubtful that a boy would be wearing such a liturgical vestment. This term could also be translated as “cape.” a  

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[47] On the “Our Father”

1. According to those who say that the third part of the Mass, which is called the “requests [postulationes],” begins here: “Let us pray. Admonished,” etc.,a and that it extends up to the final Collects, this part of the Mass contains five sections.b The first is its preface, namely: “Let us pray. Admonished,” etc., which Blessed Gregory added.c The second is: “Our Father.” The third: “Deliver us, we beseech You, Lord.” The fourth: “The peace of the Lord.” The fifth: “May this mingling.” Because Jesus cried out with a loud voice: Father, into Your hands I commend my spirit (Lk 23:46), the priest – and not the whole congregation, as the Greeks do – proclaims, with a raised voice: “Let us pray. Admonished,” etc., and then, “Our Father,” etc. And this prayer is not said silently, but openly, because it comes from the Gospel, to note that the King of Heaven spoke openly under the New Law, and preached without veiled meaning. For this reason, this Lord’s Prayer and also the Creed are said with a raised voice so that all can say it and learn it. Oremus. Preceptis. H 17, Deshusses 1: 91. The Latin term Durand employs is quinque clausula. The word, clausula, has both a technical and a general meaning. In the technical sense, it refers to the rhetorical device of bringing a speech to an end. Durand seems to be using this in a more general sense of defining “sections” or “paragraphs” of the third part of the Mass. c    Durand’s source for this attribution is probably Sicardus of Cremona, Mitrale, 3.6, PL 213: 134D–135A; CCCM 228: 199. cf. Liber Pont., c. 66, Duchesne 1: 312. a   

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Another reason was presented under the heading, On the preaching.a But the third section: “Deliver us,” etc., is said silently as a sign that sometimes, Christ kept His silence and did not preach; another reason will soon be given. When uttering the “Our Father,” he extends and raises his hands again, like he did before. When he is first saying: “Admonished by salutary precepts,” etc., he represents the deeds of Joseph, who was discussed in the previous chapter,b who accomplished what he did by being “admonished by salutary precepts,” and formed by “divine direction;” and also, because doctrine must be learned from hearing, meditation and in silence, the priest, when he pronounces these words, lays his hands on the altar. However, when he says: “Our Father,” etc., he represents Christ teaching the people how to pray; following the example of Moses praying, he therefore extends his hands and raises them up so that he can show the fervor of his heart and his right intention toward God. 2. Fittingly, the Priest of the Old Law, when he returned to the people,c washed his vestments, and remained unclean until the evening time, just as was discussed in the prologue of this part.d So too, Christ, who entered into the Holy of Holies, returns to the Church, to suffer with Her and to aid Her, and He washes His vestments; that is, He purifies the Saints; still, up until the end of the world, some stains will cling to Her members. The priest also returns to the people because so long as he multiplies his prayers with a raised voice, he seems to go outside, and with his prayers, which are like water, he washes and cleans his vestments, that is, the people; but he is nevertheless judged as being unclean, because up until the point of death, there will be something that needs to be washed in every man. 3. Therefore, when he is about to pray, and showing that he is about to plead his case before God, and what our daily petition ought to be, he admonishes the people to pray, saying: “Our Rationale, 4.26.1. Rationale, 4.46.24. c    Here, Durand means when the High Priest returned from performing a sacrifice. d    Rationale, 4.1.13. a  

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Father,” etc.; a prayer that is found in Matthew chapter 6 (cf. Mt 6:9–13). We can therefore pray with confidence, as sons to a Father, in which form the Lord Himself instructed us to pray; and the priest prays in the place of the universal Church, whom he represents; but so that he not seem to act on his own authority, as if he were asking in a presumptuous manner, he precedes the prayer with a type of preface: “Admonished by salutary precepts,” etc. He says “precepts” and “divine directions” because the Lord instituted this prayer and instructed His Apostles to pray in this way; from that point, until the end of the Lord’s Prayer, we must pray with the deepest bow, at least on non feast days; but on feast days, we remain standing. The three articles that follow: “Admonished,” “Our Father,” and “Deliver us,” signify the three days during which the Lord was buried, which is why we use only these words on Good Friday.a In some churches, when the priest says: “Our Father,” his hands are ritually supportedb by the deacon, and when the prelate gives a solemn blessing, after the “Our Father,” his hands are ritually supported by the deacon and the priest; this represents what Hur and Aaron did when they held up the hands of Moses when he was praying (cf. Ex 17:12), which was discussed under the heading, On the prayer.c Blessed Gregory decreed that the Lord’s Prayer be recited over the host, at the end of the Canon, affirming in his Register of Letters,d that is would be unsuitable to say a prayer over the Eucharist that was composed by a scholar, and to disregard what the Lord Himself composed, and what the Apostles were

Durand is referring to the absence of a Eucharistic prayer on Good Friday. Durand’s reference is to the Byzantine imperial practice of sustentatio, the ritual “supporting” or “assisting” of the emperor which was eventually adopted by the papal court. Two clerics would ritually support or hold the arms of the pope as he processed to perform his liturgical functions in a pontifical high Mass. See Joseph A. Jugmann, The Mass of the Roman Rite: Its Origins and Development, trans. Francis A. Brunner (Westminster, MD: Christian Classics, 1951–1955; reprint, 1986), 2: 68–69. c   Rationale, 4.15.18. d   Gregory the Great, Registrum Epist., 9.26, CCSL 140A: 586–587; cf. Sicardus of Cremona, Mitrale, 3.6, PL 213: 134D–135A; CCCM 228: 199 a    b  

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accustomed to saying. And among the Greek Christians, it is sung by the whole people, but among us, only by the priest. 4. It should also be noted that this prayer surpasses other prayers for four reasons: the authority of the one who taught it; the brevity of its words; the sufficiency of its petitions; and the abundance of its mysteries. The authority of the one who taught it, because it was pronounced from the mouth of the Savior Himself, who taught the Apostles to pray it, and thus, it is called the “Lord’s Prayer.” The brevity of its words, because it is easily learned and uttered, according to this passage: When praying, do not multiply words, etc. (Mt 6:7). The sufficiency of its petitions, because it contains what is necessary for this life and the next. The abundance of its mysteries, since it contains immeasurable sacramental symbols. 5. But even though the Lord knows what we desire, he nonetheless wishes for us to pray aloud for many reasons. First, to excite devotion, for what a breeze does for burning coals, the act of praying aloud does for devotion; thus: I cried to Him with my mouth, and His praise was on my tongue (Ps 65:17). Second, for the instruction of others, so that one curtain draws another, and the one who hears, let him say: Come (cf. Rev 22:17); thus: Let your light shine before men (Mt 5:16). Third, for the submission of the tongue, so that for the sins that we commit with the tongue, we offer satisfaction with the tongue; thus: For as you have yielded your members to serve uncleanness and iniquity, unto iniquity, so now yield your members to serve justice, unto sanctification (Rom 6:19). Fourth, to remember the thing being sought, for it is easier to obtain what is more urgently sought; thus: Ask, and you shall receive; knock, and it will be opened for you (Mt 7:7). Fifth, for the care of the thing procured, because what we more frequently seek after, we more diligently care for; thus: Hold fast what you have, so that no other receive your crown (Rev 3:11). 6. Fittingly, in this prayer, we pray to obtain good things and to avoid evil: for temporal, spiritual and eternal goods; to avoid past, present and future evils. For eternal goods, it says: Your kingdom come (Lk 11:2); for spiritual goods: Your will be done on earth as it is in heaven (Mt 6:10); for temporal goods: Give us this day our daily bread (Lk 10:3). Eternal goods are asked for as the prize;

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spiritual ones, as a reward; and temporal goods as our sustenance. With regard to past evils: Forgive us our debts (Mt 6:12); for present evils: Deliver us from evil (Mt 6:13); for future evils: And lead us not into temptation (Lk 19:4). The evils of the past should be grieved; the ones from the present, conquered; and the ones of the future, guarded against. 7. There are, aside from the rhetorical device of attracting the goodwill of the hearer,a seven petitions in the Lord’s Prayer, which signify the seven words of Christ on the cross. The first was: Father, forgive them (Lk 23:34); the second: Woman, behold your son (Jn 19:26); the third: Behold your mother (Jn 19:27); the fourth: This day you shall be with me in paradise (Lk 23:43); the fifth: Eloi, Eloi (Mk 15:34); the sixth: Father, into Your hands (Lk 23:46); the seventh: It is consummated (Jn 19:30). Or, they signify the seven words that the Blessed Virgin is said to have spoken about Christ. The first was about discernment: How shall this be done? (Lk 1:34); the second, humility: Behold the handmaid of the Lord; be it done (Lk 1:38); the third, the greeting: For behold, as soon as the voice of your greeting sounded in my ears, the infant in my womb leaped for joy (Lk 1:44);b the fourth, giving thanks: My soul magnifies the Lord (Lk 1:46); the fifth, compassion: Son, they have no wine (Jn 2:3); the sixth, instruction: Do whatever He tells you (Jn 2:5); the seventh, love: Son, why have you done this to us? (Lk 2:48). The first petition is: “May Your name be holy;” the second: “Your kingdom come;” the third: “Your will be done;” the fourth: “Give us our daily bread;” the fifth “Forgive us;” the sixth: “Lead us not;” the seventh: “But deliver us.” 8. And according to the Apostle, these seven petitions are called “intercessions” (cf. 1 Tim 2:1), the first three of which refer to eternal life, or the fatherland. And therefore, in some places, the priest says them while raising the chalice, and when saying the preface: “Admonished,” etc.; but when saying: “As it is in heaven,” he elevates the chalice a bit more; and saying: “On earth,” he a    Durand uses an idiomatic expression for attracting the good will of a reader or listener: captatio benivolentie. b    This was actually said by Mary’s cousin, Elizabeth, the mother of John the Baptist.

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puts it down. The last three refer to the present life, or the present journey. Therefore, when he says those, the priest puts down the chalice. The middle petition: “Give us our daily bread,” applies to either the present or future life. The first three petitions come later in the order of time, but come first in the order of dignity; the final three come later in the order of dignity, but come before, in the order of time. 9. It should thus be noted there is a double order in the Lord’s Prayer: a descending order that corresponds to the things given, and an ascending order that applies to the virtues. For the gifts descend to a lower level from on high; thus: The spirit of wisdom, and of understanding shall rest upon Him, etc. (Isa 11:2);a but the virtues ascend from the lower level to the heights; thus: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are the meek, etc. (Mt 5:3–4). Of course, in the prayer itself, the Lord followed the order of dignity, which is an artful form, so that the order descends from the major to the minor points. But the teachers who explicate this prayer follow the order of time, which is the natural order, so that they ascend from the minor things to the major ones; that is, from temporal to eternal things: and this is the mode of explication that we will follow. And the seven petitions can be adapted to the seven gifts of the Holy Spirit, the seven virtues, and the seven beatitudes; against the seven deadly sins, the seven virtues stand in opposition. Now the gifts are obtained by the petitions; the virtues, by the gifts; the beatitudes, by the virtues. The seven gifts are: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear, about which the Prophet says: It shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of piety. And he shall be filled with the spirit of the fear of the Lord (Isa 11:2–3). 10. These are the seven virtues: poverty of spirit, gentleness, affliction, thirst for justice, mercy, purity of heart and peace. 11. The seven beatitudes are: the kingdom of heaven, the possession of the earth, consolation, fullness, the attainment of merThis is a truncated citation of Isa 11:2.

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cy, the vision of God and kinship with God; the Lord spoke about these being joined together. For the first: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Mt 5: 3); for the second: Blessed are the meek, for they shall possess the earth (Mt 5:4); for the third: Blessed are those who mourn, for they shall be consoled (Mt 5:5); for the fourth: Blessed are those who hunger and thirst for justice, for they shall be satisfied (Mt 5:6); for the fifth: Blessed are the merciful, for they shall obtain mercy (Mt 5:7); for the sixth: Blessed are the pure of heart, for they shall see God (Mt 5:8); for the seventh: Blessed are the peacemakers, for they shall be called children of God (Mt 5:9). 12. These are the seven deadly sins: vainglory or pride, anger, envy, sloth, avarice, gluttony and lust; these were signified by the seven peoples from whom Israel possessed the promised land: the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites (cf. Deut 7:1). Man is therefore sick; God is the physician; the vices are the illnesses, the petitions are the lamentations; the gifts are the antidote, the virtues are the cure; the beatitudes are good fortune and joy. These seven sins are put to flight by these seven petitions, as will be shown below. Let us therefore progress to explicating the prayer itself. And note that in some churches, while these seven petitions are said, the deacon remains bowed, awaiting communion, which signifies the Apostles, who after the Lord’s death, waited seven weeks for the confirmation of the Spirit. But the subdeacon remains still because the women rested on the Sabbath, which is the seventh day (cf. Lk 23:56).

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[48] An Exposition of the “Our Father”

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1. “Our Father,” etc.a As was previously said, we will follow a chronological order in the exposition of this prayer, starting with the end of the prayer, working backwards to its beginning. Indeed, man, who is surrounded by a great many evils, first asks to be delivered from evil, for there is no life for man on this earth without temptation (cf. Job 7:1); therefore, delivered from evil, he asks that he not be led into temptation. And because while he remains in this life, man is always in some state of sin – for: If we say that we have no sin, the truth is not in usb (1 Jn 1:8) – he therefore asks that his debts, that is, his sins be forgiven him. When he is delivered from evil, when he has overcome temptations, when his debts have been forgiven – and because he cannot stand by himself – it is necessary that he have a spirit of fortitude, so that he not falter as he anticipates his prize – he therefore asks that he be given his daily bread; then, when he is delivered from evil and strengthened with good things, he asks that the will of God be done on earth as it is in heaven. And because what he has asked for cannot be brought to full perfection in this life, he immediately asks that God’s kingdom may come, in which the name of God is sanctified

H 18, Deshusses 1: 91. This is a truncated citation of 1 Jn 1:8.

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in heaven, so that never will there be anything that can cause him to be separated from the grace of sanctification. 2. After laying out the sequence of petitions, let us immediately come to their exposition. But it must first be noted that what comes at the very beginning, namely: “Our Father who art in heaven,” is the rhetorical device of attracting the goodwill of the hearer,a as was previously said. Indeed, the Greek word, “father [pater],” means “begetter [genitor],” in Latin, but in Hebrew it is “abba;” and God is called “Father [pater],” from the words, “accomplishing” or “finishing [a patrando sive perficiendo],” b because through Him all things were made. Moreover, God is called “Father” in a general, particular and singular sense. He is Father, in the general sense, through all creation; in the particular sense, of all the just, through adoption; in the singular sense, He is Father of Christ, through His generation. Father, through all creation, as written there: I bow my knees to You God, the Father Almighty,c from whom all fatherhood in heaven and earth is named (Eph 3:14–15). Through adoption, as written there: If you then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to those who ask him? (Lk 11:13). Through generation, as written here: No one knows the Son except the Father, nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal Him (Mt 11:27). And with what he says: “Our Father, who art in heaven,” he dissuades us from two things: namely, pride – so that we not say “My Father,” as if we claimed as our own what is common to everyone – and unworthiness, meaning, that we not appear unworthy before so great a Father who stands in heaven. For God is the Father only of Christ by nature, who is the only one who can say: “My Father;” but He is the Father of the faithful by grace; of those who can say: “Our Father.” For He says: My Father, if it be possible (Mt 26:39), remove this chalice from me (Mk 14:36); they say: a    Durand uses an idiomatic expression for attracting the good will of a reader or listener: captatio benivolentie. b   Cf. Isidore, Etym., 9.3–4; 7.13.5. c   Durand has altered the wording of this passage, from: “ad Patrem Domini nostri Jesu Christi,” to “ad te Deum Patrem omnipotentem.”

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Our Father, who art in heaven, hallowed by Your name (Mt 6:9). By Himself He says: I go to my Father and your Father (Jn 20:17); “My Father,” through nature, and “Your father,” through grace. He exhorts us here to take note of two things: namely, to preserve the grace of adoption, when He says, “Father,” and fraternal unity, when he says, “Our.” And also, when he says, “Father,” which is a name of pious affection, this notes His goodness and the devotion of the Church, which calls Him, “Father.” When he says: “Our,” this shows the extension of charity; when he says: “in heaven,” that is, among the Saints whose abode is so far removed from the excrement of this world, this designates the justice of God. 3. Since this prayer is preceded by a rhetorical device of good will,a it should be known that this good will is obtained from three elements: the character of the advocate, the plaintiff and the judge. God is the advocate; the plaintiff is man; the judge is an Angel. Good will comes from the advocate when he says, “Father;” from the plaintiff, when he says, “Our;” from the judge, when he says, “who art in heaven,” that is, with the Angels and Saints, about which we read: The heavens declare the glory of God (Ps 18:2); thus, the hope is granted to us that He will make us Saints. Or again, “in heaven,” that is, in the secret chamber of the Divine Majesty, through which the faith is given that we will obtain the good that is hidden there, which: Eye has not seen, nor ear heard, nor has it entered into the heart of man (1 Cor 2:9). He provides the faith of receiving this good, thus we do not say, “Lord,” as if He is served out of fear, but, “Father,” whom we serve out of love, as if he were saying: Because You are Father, You have the strength; because You are in heaven, the power; therefore” “Deliver us from evil.” 4. And note that “heaven [celum]” comes from “engraving [a calando],” because heaven is chiseled with divine secrets;b or, it comes from a “lofty place [a celsitudine],” because it is higher than earthly things.

See p. 421, n. a. Isidore, Etym., 13.4.1–3.

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5. “But deliver us from evil.”a The evil that we ask to be delivered from is threefold: innate, imparted and inflicted. The first is contracted, that is, it is original [sin]; the second is committed, that is, it is actually done; the third is what we bear, that is, the punishment. Moreover, we avoid evil in a spirit of fear, for, as the Scripture says: The fear of the Lord drives out sin (Sir 1:27). 6. The fear with which we shun evil is threefold: servile, initial and filial. We shun evil with servile fear when terrified with the penalty; we shun evil with filial fear when we have love for justice; we shun evil with initial fear when we are partly terrified of the penalty, and partly have love of justice. Servile fear is what novices have; initial, the proficient; filial, the perfected. He therefore says: Deliver us from evil (Mt 6:13), as if he were saying: Give us the spirit of fear and the poverty of spirit, so that through the spirit of fear, we might shun evil things; through poverty of spirit, we might renounce our own goods, so that freed from the corrupt and contemptible things of this world, we will have those of eternity: namely, the kingdom of heaven that Lucifer and our first parents dismissed through vainglory or pride. In thereby humbling himself, he asks to be delivered from evil, which is done by the gift of fear, and pride, which stands in opposition to fear, is put to flight; and thus, the end of the prayer is in harmony with the beginning, where it starts with an expression of humility, against pride, as was previously said. 7. “And lead us not into temptation:” namely, diabolical temptation. And note that God tempts us, man tempts us and the Devil tempts us. God tempts us so that He might prove us; man tempts us so that he might know us; and the Devils tempts us so that he might deceive us. Concerning the first temptation, we read: God tempted Abraham (Gen 22:1); the second: We beseech you, tempt us for ten days (Dan 1:12);b the third: Why has Satan tempted your heart? (Act 5:3). Moreover, there are two modes by which we are tempted: the interior, through pleasure, and the exterior, through suggestion; the interior mode of temptation preSed libera nos a malo. H 18, Deshusses 1: 91. Durand has slightly altered the text of Dan 1:12.

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sents a small obstacle; the exterior mode can be very profitable if one does not consent to it but resists it, for as it is written: Let no temptation take hold on you, but such as is human (1 Cor 10:13); and again: Blessed is the man that endures temptation, for when he has been proven, he shall receive the crown of life (Jas 1:12). When we are tempted before consenting, we are drawn into temptation; when we consent, we are led into temptation, just as a fish, before its being caught, is drawn towards the net, but when led into it, it is caught and held. Thus, what the Apostle James says is fulfilled: But every man is tempted by his own evil passion, being drawn away and enticed. Then when passion has conceived, it brings forth sin; but sin, when it is completed, brings forth death (Jas 1:14–15). But, since the same Apostle says: God is not a tempter of evils (Jas 1:13), why is it that we ask that God not lead us into temptation? 8. But it must be said that in some sense, God tempts, while in another sense, He does not tempt us; He tempts so that He might proves us, according to this text: Prove me, O Lord, and tempt me (Ps 25:2); but He does not tempt us so that He might deceive us, according to this text: God tempts no man (Jas 1:13). We therefore ask that God not lead us into temptation; that is, that He not allow us to be led into temptation, because just as it is said: There is no evil in the city which the Lord has not done (Amos 3:6);a that is, that He has not allowed to happen. For it is written: God is faithful, who will not suffer you to be tempted above what you are able (1 Cor 10:13). It is as if we say: Give us the spirit of piety and gentleness of spirit, so that through the spirit of piety, we will conquer temptation; and by moving us to piety, and through a gentleness of spirit, we will conquer anger, not rendering evil for evil. Let us also conquer envy, which stands in opposition to piety, so that we might inherit the land of the living, which we will obtain through the spirit of piety and gentleness of spirit; for: Piety has promise of the life that now is and of that which is to come (1 Tim 4:8);b and: Durand has altered the text of Amos 3:6, changing it from a question to a statement. His exegetical deployment of this text is rather awkward. b    This is a truncated citation of 1 Tim 4:8. a   

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Blessed are the meek, for they shall inherit the earth (Mt 5:4); thus the Psalmist: The meek shall inherit the land, and shall delight in abundance of peace (Ps 36:11). 9. “Forgive us our debts,” etc. Our “debts” are called the “sins” that make us debtors; but these are not debts of money but of offenses. There are three types of debts of which we ask to be forgiven: namely, sin against God, sin against our neighbor, and sin against ourselves; thus: We have sinned with our fathers; we have acted unjustly; we have brought forth iniquity (Ps 105:6) – We have sinned with our fathers, against God; we have acted unjustly, against our neighbor; we have brought forth iniquity, in ourselves. Because we have sinned against God, we therefore ask that He forgive our debts; because we have sinned against our neighbor, we therefore ask that He forgive our debts as we forgive our debtors. It is therefore by this pact and under this condition that our debts are forgiven: that is, if we forgive our debtors; otherwise, those whose debts have been forgiven will be called back into debt, according to the text of the Gospel: Wicked servant! I forgave you all the debt because you begged me; should you not also have had pity on your fellow servant, even as I had pity on you? And his master, being angry, handed him over to the torturers until he should pay all that was due to him; so also my heavenly Father will do to you, if you do not forgive each of your brothers from your hearts (Mt 18:32–35). Therefore, to show plainly that no fruit will come from this prayer unless we forgive our debtors, the Lord added, at the end of the prayer, in the same Gospel: For if you forgive men their offenses, your heavenly Father will also forgive you your offenses. But if you do not forgive men, neither will your Father forgive your offenses (Mt 6:14–15). For those who do not forgive their debtors, this prayer seems to be of no use, and on the contrary, seems injurious; for he who asks that his debts be forgiven as he forgives others, if he truly does not forgive his debtors, seems to be asking that he himself not be forgiven. 10. But it can asked: how is one bound to forgive someone who does not seek to make amends or ask for pardon? Fittingly, a distinction must be made between those who have been perfected and those who are imperfect. For the one who has securely entered the path of perfection, he must, in every circumstance, indulge

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the one not seeking pardon; thus, in the canonical decree of Innocenta we read: “It is a false penance if the penitent does not offer satisfaction for the offense, or if the one who was offended does not indulge the one who committed the offense.” But for the one who has not yet taken on the vow of perfection, he is still bound to give up the rancor of his heart, but he is not bound to pardon the satisfaction for the offense that is due; thus, in the canonical decree of Fabianb it declares: “If one who has been injured refuses to be reconciled with his brother, when the one who has injured him has offered satisfaction, he should be weakened by the severest means, even until he accepts the satisfaction offered him with a thankful mind.” Nevertheless, we are all universally bound to love our enemies, to do good to those who hate us, to pray for those who persecute us and those who falsely accuse us. 11. But since there are faults for which it is itself a fault to relax the punishment – although we are bound to forgive a sin committed against us – we must nevertheless punish a sin against God and a sin against a neighbor. Whoever therefore labors with hatred or envy is more burdened than he is aided by this prayer, unless, by chance, he might now have the intention of forgiving. Nevertheless, it seems that each one does not pray in his own name but in the person of the whole Church; thus he does not say: Forgive me of my debts as I forgive my debtors, but he says: Forgive us our debts, as we forgive our debtors (Mt 6:12). Some also want to understand the words, Forgive us our debts, in this manner: Forgive us our debts so that we can forgive our debtors. It is as if he were saying: Give us the gift, the knowledge, the sorrow and virtue, so that we can know and weep for our own sins, as well as those of others, so that You will forgive our debts; and then we will have consolation against the envy which causes a man to be consumed with desire for the goods of another, and consolation against the anger which is contrary to knowledge, because anger impedes the soul so that it cannot discern the truth; through knowledge and sorrow we receive forgiveness in the prePope Innocent II, De pen. D.5 c.8, Friedberg 1: 1242. D.90 c.10, Friedberg 1: 315.

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sent, and we have consolation in the future, according to what we read: Cleanse me from my sin, for I know my iniquity (Ps 50:4–5), and: Blessed are those who weep, for they shall be consoled (Mt 5:5). 12. “Our daily bread,” etc. Thus, in the Gospel of John: Lord, give us always this bread (Jn 6:34). The Greek word, “bread [panis],” means “all [omnis],” in Latin;a thus we pray that the Omnipotent Father will deign to bestow upon us all spiritual and carnal food at all times. There are five types of bread that are necessary for us: four in this life and a fifth in the next one. They are: corporeal bread, for sustenance; spiritual, for education; doctrinal, for erudition; sacramental, for expiation; and eternal, for enjoyment. For the first, we read: Man shall not live on bread alone (Mt 4:4); for the second: Friend, lend me three loaves (Lk 11:5); for the third: Come and eat of my bread (Prv 9:5); for the fourth: Whoever eats this bread of the Lord unworthily will be guilty of the Body of the Lord (1 Cor 11:27);b for the fifth: I am the living bread that has come down from heaven (Jn 6:51). After a man has had his sins forgiven, it is necessary for him to have a spirit of fortitude, as was previously said, and he therefore says: “Our daily bread,” that is, what is necessary for us, every day; otherwise, He could not give to us what would be ours unless it had first ceased to be ours. “Give us this day,” as if he were saying: give us the spirit of fortitude which invigorates the soul as if with many loaves, so that we not become weakened in the present, and thirsting for the justice through which we expel sloth, that is, weariness for doing good, we shall be abundantly filled with justice in the future, according to this text: Blessed are they who thirst and hunger for justice, for they shall be satisfied (Mt 5:6). 13. Matthew says: Our superstantialc bread (Mt 6:11), which can be understood in two ways, or with one saying, as if it says: Give Isidore, Etym., 20.2.15. Durand’s citation is not accurate. Isidore says that the Greek word πᾶν means “all,” and that bread [panis] is so-called because all creatures crave it. b    This is a truncated citation of 1 Cor 11:27. c   The Vulgate Latin text of Mt 6:11 reads: panem nostrum supersubstantialem. I have translated this literally; otherwise Durand’s exegesis would make little sense in English. a   

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us our superstantial bread: that is, Christ, who is supersubstantial [supersubstantialis]; that is, He is above [super] every substance [substantia] – namely, every created thing – who is the bread on the altar. Or it can be understood as if it were two sayings: Give us our bread: that is, Christ, who is the proper food of the faithful, and who is above the bread; that is, who is beyond the substance of bread, who is necessary for our sustenance. It is as if he were saying: Give us both breads; the one for the soul and the one for the body. Luke says: Our daily breada (Lk 11:3), which can be understood as both corporeal and sacramental bread. The Greekb has the word, epyusion,c which is translated as “supersubstantial [supersubstantialis].” But the Hebrew is segola, which is translated as “extraordinary,” or “peculiar.” It could be that seeing that Matthew had said segola, which means “peculiar,” Luke said “daily.” The Greek translator of Matthew, who saw that he said segola, which means “extraordinary,” said epyusion, that is, “supersubstantial.” 14. “Your will be done.” We ask this so that just as the Angels or all the Saints serve God without sin, we too can serve Him without serious sin on this earth. The will of God can be understand in two ways: namely, the eternal goodwill of God, and the sign of His goodwill on earth. The eternal goodwill of God is always fulfilled; thus: Who resists His will? (Rom 9:19), and: Whatever God wills, He does (Ps 113:11). There are five signs of His earthly goodwill: a precept, prohibition, permission, counsel and performance; thus: Great are the works of the Lord, sought out according to all His wills (Ps 110:2). These are not always accomplished, but we pray that they will be accomplished; thus it says: Your will be done (Mt 6:10), that is, that what You decree, counsel and exhort The Vulgate Latin text of Lk 11:3 reads: panem nostrum cotidianum. This etymological exegesis is derived from Petrus Comestor, Historia Scholastica, in Evang., c. 49, PL 198: 1565A; Durand more than likely found this text in John Beleth, Summa de eccles. offic., c. 47a, CCCM 41A: 83. c   ἐπιούσιον. The Greek word is only used in Luke’s Gospel, and was understood by some Patristic exegetes as meaning: “necessary for existence.” Durand did not know Greek, per se, but the Latin equivalent he uses approximates the original word. a  

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will be brought to completion, because the will is not sufficient unless the means is present. 15. “On earth as it is in heaven;” that is, just as those who are in heaven do His will, may we also do it on earth; or, “on earth as it is in heaven;” that is, just as it is among the Angels, so let it be among men; or, just as it is among the perfected, let it be among the converts; or, just as it is with Christ, let it also be in the Church; or, just as it is in the spirit, let it be in like manner with the flesh, so that the flesh will not lust against the spirit, according to this text: My heart and my flesh have rejoiced in the living God (Ps 83:3). It is as if he says: Give us the spirit of Your counsel so that we can do Your will; give us most of all, mercy, which destroys avarice, so that we too will obtain mercy, according to this text: Blessed are the merciful, for they shall obtain mercy (Mt 5:7). For just as avarice consists of acquiring and retaining, mercy consists of giving and forgiving. The fulfillment of this petition, and the other two, begins on the roadway of this world and is consummated in the heavenly fatherland where we will be incapable of desiring anything except what we know God desires, and then we will love God with all of our heart, all of our mind and all of our soul (cf. Mt 22:37). 16. With the heart – that is, with our understanding, we love the Son, fully and without error. With the mind – that is, with our memory, we love the Father, fully and without forgetfulness. With the soul – that is, with the will, we love the Holy Spirit fully and without opposition; we love in the Father, His power; in the Son, wisdom; in the Holy Spirit, goodness. 17. “Your kingdom come.”a This we ask so that Christ will reign over us, not sin, so that He will find us prepared when He bids the soul to leave the body. The Church militant is also called the reign [regnum] of God, because She is ruled, as well as the Church triumphant, because She rules. Likewise, the grace of faith and the a    The Latin is: Adveniat regnum tuum. The Latin term, regnum, is most often translated as “kingdom,” in English. But in this and the following paragraph, I have sometimes used the equally valid word “reign.” Otherwise, Durand’s exegesis of this text would make little sense in English. There is a consistent word play between this noun and his verb choice for “ruling.”

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glory of hope are both called the reign of God. Also, the understanding of Scripture and the location of the heavenly fatherland are called the reign of God. Concerning the reign of the Church militant, it is written: The Angels shall be sent as harvesters, and they shall gather out of His kingdom all scandals (Mt 13:41).a Concerning the reign of the Church triumphant, we find: Many shall come and shall sit down with Abraham, and Isaac and Jacob in the kingdom of heaven (Mt 8:11). Concerning the kingdom of faith, the Scripture says: The reign of God is within you (Lk 17:21). Concerning the kingdom of hope, the Lord says: Take possession of the kingdom prepared for you from the foundation of the world (Mt 25:34). Concerning the reign of the Scriptures, we read: The reign of God will be taken away from you and given to a people yielding its fruits (Mt 21:43). Concerning the kingdom of the heavenly fatherland, we find: The just shall shine as the sun, in the kingdom of their Father (Mt 13:43). But Christ Himself is called the kingdom of God, according to this text: But if I cast out demons by the finger of God, surely the kingdom of God has come upon you (Lk 11:20). 18. Therefore: “Your kingdom come;” that is, may the reign come to the kingdom; the militant reign to the triumphant kingdom. Or, “Your kingdom come;” that is, may You come so that we can see You, so that the reign of faith will pass into the kingdom of hope, because: This is eternal life, that they may know You, the only true God, and Him whom You have sent, Jesus Christ (Jn 17:3). It is as if he says: Give us the spirit of understanding, by which our purified hearts will understand that in the present life, You reign through faith, and in the future, we will see You ruling us through hope. Then, we shall know, just as we are known; now, we see as through a glass in an obscure manner, but then we shall see, face to face (cf. 1 Cor 13:12) the God of gods in Zion (cf. Ps 83:8). This goes against the appetites about which the Prophet says: Wine and drunkenness take away understanding (Hos 4:11). For with understanding, man ceases to live carnally; thus Jeromeb

Durand has altered the text of Mt 13:41. Jerome, Ad Rusticum monachum, Ep. 125.11, CSEL 56/1: 130.

a    b  

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says: “Love knowledge of the Scriptures and you will not love the vices of the flesh.” 19. “Hallowed be Your name,” etc.a With this we ask that we might become Saints and righteous ones, and that we abandon evil and always do good. And note that the name of the Father is sanctified in four ways by His sons: in two ways on the journey, and in two ways in the heavenly fatherland. On the journey, through efficient strength and perseverance; in the fatherland, through completion and production; for in the journey, the name of the Father is sanctified in His sons when a work of sanctification is done by them, or, when the sanctification that they have received in the name of the Father perseveres in them. But in the fatherland, the name of the Father is sanctified in the sons because it is affirmed and confirmed in them so that they can never be separated from the grace of His kinship. In this world, the name of the Father in His sons seems changeable, for at one time Judas was a son, and at another time, he was not, and on account of the possibility of such motion, the Apostle said: I chastise my body and bring it into subjection: lest perhaps, when I have preached to others, I myself should be rejected (1 Cor 9:27). Again, the name of the Father is sanctified in the sons because here, they are the type of sons in whom the holy Father appears; there, those things that are now hidden will be made manifest, according to this text: We fools deemed their life madness, and their end without honor. Behold, how they are numbered among the children of God, and their lot is among the Saints (Wisd 5:4–5). He therefore says: “Hallowed be Your name,” as if he were saying: Give us the spirit of wisdom [spiritus sapientie], which comes from the word, “taste [a sapore];” that is, eternal enjoyment, so that we can taste how sweet is the Lord (cf. Ps 33:9), who generates in us peace; that is, the repose of interior motions, so that our flesh will not lust against the spirit (cf. Gal 5:17); since: There is no peace for my bones, because of my sins (Ps 37:4), thus, “Hallowed be Your name” – that is, may the Father be sanctified in the sons; insofar as in the present time, this is difficult, in the future, by no means Sanctificetur nomen tuum.

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will they be separated from the grace of kinship. This is clearly in opposition to wantonness, because he who labors under its burdens does not rejoice in God, does not have peace of mind and is not a son of God; but he becomes like a yoked animal, because like a beast of burden, he rots in his dung (cf. Joel 1:17), for: “having tasted of the spirit, all carnal things become folly.”a 20. At the end of the Lord’s Prayer comes the word, “Amen,” which is assigned to all petitions. The Hebrew places, at the end of this prayer, one of these three words: Amen, sela, salem, which means: “truly, always, peace.” The word, “Amen,” was discussed under the heading, On the greeting of the people.b But even though “Amen” sometimes expresses the feeling of one desiring something, here, it nevertheless shows an affirmation of the conclusion; thus, the Glossc of Matthew, chapter 6: “Amen signifies, without any doubt, that all things that are asked for in these petitions are granted by the Lord, if we observe the pact of the final condition; thus He added: If you forgive, etc. (Mt 6:14).” And therefore, “Amen,” is not pronounced by the people or a simple cleric, but by the priest, because he is the mediator between the people and God, because it his office to offer the sacrificial offerings of the people to God, and to report His will to the people, as we read in Exodus 19 (cf. Ex 19:16–25). It is more suitable that “Amen” is pronounced by the priest, by whom it is proper that what has been asked to be granted by the Lord be affirmed, rather than by the people, to whom His report must be presented, with the priest as mediator. But in other prayers that are said in the Ecclesiastical Offices, “Amen” expresses more the feelings of the one making a request than a concluding affirmation; therefore, in these prayers it is fitting that “Amen” be pronounced by the people who hope a    Cf. Bonaventure, Commentaria in Quatuor Libros Sententiarum, 1.15, in Opera Omnia S. Bonaventurae (Ad Claras Aquas: Typographia Collegii S. Bonaventurae 1882), 1: 254, where this passage is misattributed to Gregory the Great. It actually is a paraphrase from Bernard of Clairvaux, Ex Persona Eliae Monachi ad parentes suos, Ep. 111.3, ed. J. Leclercq and H. Rochais (Rome: Editiones Cistercienses, 1974), 285. b   Rationale, 4.14.6. c   Walafrid Strabo, Glossa Ordinaria, Evang. Matth., 6.9, PL 114: 100D.

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for the things asked for by the priest who prays. Nevertheless, the priest pronounces the “Amen” in silence. First, as a sign that the Lord wishes to hide from those praying, the things that might be granted by the Lord, so that afterward, they do not become lukewarm. Second, because if the priest pronounced “Amen” out loud, through which he would affirm that what is prayed has been granted, he could be judged for his presumption and a sort of priestly ostentation.

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[49] The Third Part of the Mass: On the Silence After the Lord’s Prayer

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1. The third part of the Mass begins with this prayer: “Deliver us, we beseech You, O Lord,” etc.a This prayer is called an “embolism” b or “redundancy,”c because in it, nothing is asked for which was not asked for in the Lord’s Prayer that precedes it. However, it is not superfluous, since it is a repetition and exposition of the last petition of the Lord’s Prayer. That prayer says: “Deliver us from evil;” this one says: “Deliver us, we beseech You,” etc.; and it adds which evils: namely, from the ones of the past, the present and the future. A transition to the prayer for peace is also added in this place: “By the intercession of the Blessed [and glorious ever-Virgin].”d Or this prayer is called a “redundancy,” because in the early Church, many times, it was not said.

Libera nos, quesumus, Domine. H 19, Deshusses 1: 91–92. The Greek word, ἐμβολισμός, means “insertion;” in the liturgy, it is the technical term for the prayer inserted between the Lord’s Prayer and the fraction of the Eucharistic bread c    Durand uses the medieval Latin word, superexcrescentia, which lacks a precise English equivalent. In thirteenth century texts it can mean “excess,” “increment,” “redundancy.” See R. E. Latham, Revised Medieval Latin Word-List (London: Oxford University Press, 1983): 466. d    Intercedente beata [et gloriosa semper Virgine]. H 19, Deshusses 1: 91–92. a   

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2. And note that the embolism is twofold: daily and annual. The daily embolism is this prayer; since “Amen” is at the end of the Lord’s Prayer, and it is reserved for the priest, with the clergy saying: “but deliver us from evil,” as was previously said, it is evident that this prayer is understood as not only a daily embolism, but also as the embolism of the Lord’s Prayer. The daily embolisms are the Prefaces, such as: “It is indeed fitting,”a etc., and: “In the unity of holy fellowship,” b etc., and: “This oblation,”c etc., and: “Therefore, most merciful Father,”d etc. The annual embolism is the consecration of the oil of the infirm – which will be discussed in the sixth part, under the heading, On Holy Thursdaye – and the blessing of grape clusters and the Paschal lamb, and things of this sort, and also of the first fruits and beans, which, according to the decree of Pope Eutychian,f are blessed on the altar. 3. When the embolism is finished, it is not concluded with the words: “Through our Lord.” This is the custom in the Prefaces and other embolisms, but for this one, the prayer continues with: “Graciously grant peace,” etc. That is to say: Give us peace of heart, “that we may always be free from sin;” give us peace in our time, that we might “be secure from all disturbance;” for disturbance harms the weak, and behold how clearly elucidated are the evils that we beseech the Lord to be delivered from. This prayer: “Deliver us,” etc., is said silently, as was discussed under the heading, On the Our Father, under the words, “Let us pray. Admonished by salutary precepts;” a silence that signifies the Saturday during which the body of the Lord rested in the sepulcher, for no one was preaching the faith at that time. Thus, as Luke testifies: The women prepared spices and ointments, and on the Sabbath day they rested, according to the commandment (Lk 23:55–56),g of the Law. But Christ did not remain silent, for on the contrary, Vere dignum. Communicantes. c    Hanc igitur oblationem. d    Te igitur clementissime Pater. e   Rationale, 6.74.2 sq. f    Cf. Liber Pont., c. 28, Duschesne 1: 159. g    This is a truncated citation of Lk 23:55–56. a   

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He who according to the flesh was resting in the sepulcher, according to the soul, descended into Hell, so that a stronger one could overcome the armed fortress and vanquish it (cf. Lk 11:21–22); to signify this, the Roman Churcha says this prayer out loud on Holy Thursday, and the Milanese Church always does this. And then, He stung hell, drawing His prisoners from the pit that has no water (cf. Zach 9:11), freed them from “evils past, present and future,” and gave them perpetual peace, in which they are always “free from sin and secure from all disturbance.” Thus, the priest prays that he and the whole Church be freed from this pit, saying: “Deliver us,” etc. 4. And because we are unworthy of the promise of the pardon of past, present and future debts – unless it is granted with the prayer of the Blessed Virgin, and of Peter, Paul, Andrew and the other Saints – we therefore invoke their patronage here. To effect the grace of peace, we implore the mother of Solomon, that is, of the man of peace (cf. 1 Chr 22:9); and Michael, the messenger of peace; and the Baptist, the herald of peace; and the three Apostles, the witnesses for peace, and no others, because: In the mouth of two or three witnesses every word may stand (Mt 18:16). First, we prayed to be delivered from evil, but now we pray for peace. Even though all of the Apostles were mentioned above, because of the authority of the Apostolate, nevertheless, in this prayer, only three names are repeated, which designate the three days during which the Lord lay in the sepulcher; it is especially these three on account of their prerogatives: namely, the privilege of the prerogative of dignity, which belongs Peter; the privilege of preaching and great labor, which belongs to Paul; and the very great privilege of longing for crucifixion, which belongs to Andrew. 5. Moreover, the intention in this prayer is not only to invoke the Apostles, but also all the Saints who are distinguished by the threefold status, just as is the case for all who are in the Church militant: those who were or are in the state of matrimony, designated by Peter; those in a state of continence or widowhood, Here Durand is referring to the Diocese of Rome, not the universal Roman Church, which he contrasts with the church in Milan. a  

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designated by Andrew, who, according to Chrysostom,a was believed to be a widower; those in the state of virginity, designated by Paul, which is the state to which the Angels are also called, because virginity is the sister of the Angels; no mention is made of Blessed Mary on the grounds that she is the gateway to mercy. Finally, note that after the Secret [Canon], three things are said to complete the mystery of the consecration of the Body of the Lord: “Admonished by salutary precepts;” the Lord’s Prayer; and then this prayer: “Deliver us, we beseech You;” and this is done on account of three days during which the body of the Lord was in the sepulcher; or, on account of the threefold law: the natural, Mosaic and Evangelical.

a    There is a verbatim citation of this passage in a seventeenth century theological compendium, but I have been unable to locate the original locus of Durand’s citation. Johannes Baptista de Bertis, Sacrificii missae resolutiones morales, in quibus CCL dubia de eucharistiae sacramento, quatenus sacrificium est (Rome: Jacobus Masardus, 1612): 345.

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[50] On the Resumption of the Paten

1. Since the joy of the Resurrection comes after the sorrow of the Passion, according to this text: At nightfall, weeping enters in, but at dawn, rejoicing (Ps 29:6), when the choir responds: “But deliver us from evil,” the subdeacon approaches the deacon and hands him the covered paten; the deacon receiving it uncovers it, and he presents it uncovered and hands it to the priest, kissing the priest’s hand or his right shoulder. The priest makes the sign of the cross over his own face with the paten, and afterwards kisses it. These two ministers, as much by their number as by their reverence, signify the holy women, about whom the Evangelist Matthew writes: At the end of the Sabbath, when it began to dawn towards the first day of the week, Mary Magdalene and the other Mary came to see the sepulcher (Mt 28:1); they present the paten, that is, their heart standing open wide with charity, with reverence for the sepulcher, about which we read: They bought sweet spices, so that coming, they could anoint Jesus. And very early in the morning, the first day of the week, they came to the sepulcher, the sun being now risen. And they said one to another: Who shall roll back the stone for us from the door of the tomb? (Mk 16:1–3). Therefore, the approach of the subdeacon – who signifies the two Marys, in handing over the paten – signifies that the Marys had come to see the sepulcher, and profoundly believing in the Resurrection of Christ, announced it to the Apostles, who only then offered the Lord the

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fullness of their faith; and the priest receives the paten from the hand of the deacon, that is, from the fullness of charity, that is, that Christ accepts it. Or, the subdeacon represents Nicodemus, who also profoundly believed and showed reverence to the Savior. That the paten was covered and then is carried uncovered to the altar: this is Moses, taken into the house of the king, from a small basket (cf. Ex 2:3); the Law which had been hidden but is exalted by the Church through the knowledge of these mysteries, teaching us to ascend from Egypt to Christ. 2. That the priest makes a sign of the cross over the paten offered to him by the ministers represents what we read about in Matthew, that the chief priests and the Pharisees sealed the stone and set guards there (cf. Mt 27:66); but neither this reason nor the sign of the cross are a necessity here. Again, that he receives the paten as an offering signifies that Christ receives with longing everyone coming to Him through charity, which is made manifest by the fact that He immediately appeared to Mary, who had persevered, and the others (cf. Jn 20:14–18). More was said about this under the heading, On the offering of the priest.a After giving the paten to the deacon, the subdeacon places the folded towel, which held the covered paten, not on the cloths of the altar but in another place; in this act is signified what we read in John, chapter 20, that Peter entered the tomb and saw the cloth [sudarium] that had been put over Christ’s head, placed not with the other linen cloths, but rolled up in a place by itself (cf. Jn 20:6–7). 3. The deacon kisses the hand or right shoulder of the priest to note that he wishes to be his companion in the Passion, just as he will be his companion in the kingdom, according to what the Apostle says: If we suffer with Him, we shall also reign with Him (Rom 8:17; 2 Tim 2:12).b That he kisses his right shoulder signifies that we cannot see God, except through a glass darkly (cf. 1 Cor 13:12), but in the future, we shall see Him as He is. Because the Crucified One was sought with such an ardent longing – followRationale, 4.30.16–17. Durand has created a hybrid scriptural citation from these two passages.

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ing what the Angel said to the women: I know that you seek Jesus, who was crucified (Mt 28:5) – therefore, a sign of the cross is made before of the face of the priest with the paten; a place where the powers of the soul are especially strong; and also, so that armed with this sign, he can complete his service to God without any impediment. And the priest immediately kisses the paten, showing that Christ fulfilled the longing of the women without delay. For He immediately met them, saying: Hail! They came up and took hold of His feet and adored Him (Mt 28:9). Nor is there any doubt that they kissed His feet; this will be discussed under the heading, On the kiss of peace.a The priest kisses the paten to imply that he is asking God for peace of mind and body. He must also pray for peace in our time, which is a special practice in some churches. His kiss also signifies charity, as will soon be discussed. 4. He therefore signs himself with the paten and afterwards kisses it to note that if we are reconciled to God the Father through the Passion of the Son, we shall be His heirs in the celestial kingdom. Or, the sign of the cross with a kiss signifies the glorification of Christ on the cross, with charity. Some also make a sign of the cross with the paten over the breast, through which is signified sincere affection, which, in sacred Scripture, is signified by this part of the body and the heart. Some also first kiss the paten, while they say: “Graciously grant peace,” and afterwards, in the final clause: “And secure from all disturbance,” they sign themselves with the paten they have kissed, because through the cross and this sacrifice, and its odor, they declare that all things on earth and in heaven have been pacified. Some even follow this up by kissing the top and the foot of the chalice; a kiss which represents the deepest affection at the tomb or sepulcher of Christ, following the example of Mary Magdalene, who, out of affection: Was standing outside of the tomb weeping, as stated in John (Jn 20:11). The kiss at the foot of the chalice signifies the kissing of the feet of Christ, as has already been said.

Rationale, 4.53.1.

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Others also touch the top, the side and the foot of the chalice with the paten, which they similarly do with deep affection, as if they were encompassing the entire tomb, which is represented through the chalice and the paten. It is the most characteristic thing for the one with fervent love not to be satiated by touching every part of the body of their beloved, and the things attached to their beloved, which Mary Magdalene most especially shows, who did not withdraw from the tomb. Touching the top, side and foot of the chalice signifies the three tortures of the Lord: namely, in His head, side and feet. Others first touch the foot of the chalice; second, the side; and third, the top to show that through the power of this type of sacrament, one comes, with virtue, to the greatest joy. For in the heart, there are steps of ascent, according to what is in the Psalm: They shall walk from virtue to virtue (Ps 83:8); and Job: At every step of mine I would pronounce it (Job 31:37). Some things are the beginning of virtue; others, the advanced stage; and others, its perfection. Or, the touch of the foot of the chalice signifies the Incarnation; the touch of the side, the Passion; and the touch of the top, the Ascension.

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[51] On the Fraction of the Hosta

1. When the preceding prayer is finished: namely, “Deliver us,” etc., and when the paten has been picked up, the deacon will uncover the chalice; then removing the corporal, he carefully looks over the top of the chalice. Then the priest, with the intention of breaking it, lifts the host from the altar, placing the paten under it and then sets the paten on the mouth of the chalice; and then, holding it above the chalice, he breaks it in the middle, saying: “Through our same Lord.” b And in some churches, he places the part of the host that remains in his right hand on the paten, saying: “Who lives,” etc. But the part that remains in his left hand, he breaks down the middle, and that fragment that remains in his left hand, after this subdivision, he joins with the other part that he first placed on the paten, saying: “In the unity of the Holy Spirit,” etc. With two fingers – namely, the thumb and index finger – he holds the other part that remains in his right hand over the mouth of the chalice; and standing upright, simultaneously elevating that small part of the host and chalice with both hands, he says, with a loud voice: “World without end.” Having said this, he puts down the chalice and the host at the same time, pronouncing the words: “May the a   Throughout this chapter, there are substantial differences and textual variations between the first and second redaction of the original Latin text. I have followed the majority reading of the second redaction. b    Per eundem Dominum nostrum. H 19, Deshusses 1: 92.

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peace of the Lord be always with you;”a and saying this, he makes three signs of the cross over the chalice with that small part of the host; then he sinks that fragment into the chalice, saying: “May this mingling of the Body,” etc.b And afterwards, a solemn blessing is given by the bishop. We must now look at each of these points. First, let us see why the deacon uncovers the chalice and looks at it when uncovered. It must be said that in this place, the mouth of the chalice signifies the tomb from which the deacon removed the corporal and into which he carefully looked, designating that the Angel of the Lord rolled away the stone from the tomb, laid aside the linens, and diligently beheld the sepulcher. Second, we must see why the priest places the host over the paten, and then why, when picking it up, he breaks it over the chalice. Concerning these things, it must be said that through the chalice, the Passion of Christ is designated, or, the enjoyment of eternal blessedness; thus the Psalmist: My cup overflows; how splendid it is (Ps 22:5); and later: They shall overflow with the bounty of Your house (Ps 35:9). 2. Therefore, when he is ready to break the host, the priest first puts it on the paten, and then lifting it, breaks it over the chalice to signify that no one can worthily be exposed to the passions of this world, or admitted to the enjoyment of eternal blessedness unless they first have been confirmed through the completion of good works; thus, the Apostle, to the Ephesians, chapter 6: Take upon you the armor of God, that you may be able to resist in the evil day, and to stand perfect in all things perfect (Eph 6:13). 3. The paten is placed under the host and the host is broken over the chalice to designate that Christ, through the richness of His charity, which is signified by the placement of the paten, submitted Himself to the Passion. Moreover, the host is broken over the chalice so that no fragments are scattered, but they are carefully received in the hollow of the chalice. Still, in some other places, the host is broken over Pax Domini sit semper vobiscum. H 20, Deshusses 1: 92. Fiat commixtio corporis. PGD, 3.25.9, Andrieu 3: 655; OrdPC, Van Dijk and Wlaker: 518. a 

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the paten to remember that this is the living bread come down from heaven (cf. Jn 6:41; 6:51), broken for us on the altar of the cross. In other places, still, the host that is to be eaten is taken from the altar, for in the Old Testament, the priests ate the “bread of propitiation”a after it had been taken from the altar, as was discussed under the heading, On the offering of the priest.b 4. Third, we must see why the host is broken. Certainly, this is because in the Old Law, it was commanded that pieces of flour be offered (cf. Lev 9:13), but also because our Redeemer blessed and broke the bread, and distributed the broken bread to His disciples; and therefore the priest, following the Law and Christ, divides the most Holy Bread into three parts, so that in the breaking of the bread, we will recognize the Lord, just as the two disciples – to whom He appeared, the day of the Resurrection, when they were going to Emmaus – knew the Lord (cf. Lk 24:13–35). And just as Prosperc says, when the host is broken and the Blood is poured into the mouth of the faithful, this designates the immolation of the body of Christ on the cross and the effusion of His blood from His side. 5. Fourth: why is the host broken in the middle? With regards to this question, it should be noted that it is broken into two halves, in accordance with the twofold states of the predestined: namely, those predestined for eternal glory and those, for earthly misery; and one of those halves is further subdivided into two parts, one of which is for those who are predestined, who are purified in Purgatory, and the other is for those who still live in this transitory world, as will be soon discussed.

In Latin Durand says: “panes propositionis.” In modern English biblical translations, it is most often called “presence bread” or “showbread,” where this bread is noted. In Exodus and Leviticus, which Durand seems to paraphrase, the bread must always be present on the table of the Tabernacle, hence the term “show bread” or “presence bread.” Cf. Ex 25:30, Lev 24:5–9. b   Rationale, 4.30.5–7. c   Durand refers to Prosper of Aquitaine (c. 390-c. 455), to whom the text he cites is attributed in Gratian’s Decretum: De cons. D.2 c.37, Friedberg 1: 1327. The passage is actually from Lanfranc, De corpore et sanguine Domini, c.13, PL 150: 432A. a   

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Fifth: why is the part of the host that remains in the right hand of the priest, after the fraction, more properly placed on the paten than the part that remains in his left hand? This is certainly because that part, which remains in the right hand, designates those predestined who are now living in glory, and possess that justice with which no injustice can be mixed; therefore, it is fittingly held in the right hand. The other part designates those predestined who are still in earthly misery, where there are many twists and turns and little justice; for that reason, it is fittingly held in the left hand. Because it must not be divided, as will be discussed, the part held in the right hand is placed on the paten, but the part on the left, since it must be subdivided, it not placed on the paten but held, to be divided. 6. Sixth: why is the part that remains in the left hand subdivided again? To answer this it must be said that those who live in glory have a uniform state of being, and enjoy one blessedness; therefore, the part retained in the right hand is set upon the paten and is not broken because of what it signifies, as was previously said; but those who are in earthly misery are divided into different states of being and misery. One state of misery is of those who still live in the body, and another one, of those who are purified in the fire of Purgatory; and therefore, the part held in the left hand, signifying them, must be subdivided. 7. Seventh: why is the fragment that remains in the left hand, after the division, joined to the part that was first placed on the paten? To answer this it must be said that, according to Augustine,a God has two hands: namely, a right, with which He shows mercy, and a left, with which He punishes. For those who are in Purgatory, so far as they are purified there, only punishment is offered; therefore, that fragment held in the left hand figuratively represents them. But those who are still in the present life, who are in a state of merit, can attain mercy; therefore, they are signified by the other fragment, which is in the right hand. Therefore, because there is no doubt about the future glory of those who are in Purgatory, just as there is no doubt about those who Cf. Augustine, De civitate Dei, 21.9, CCSL 48: 774.

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are in Paradise, the fragment that was in the left hand that designates them is joined to the part that was first placed on the paten, which designates those who are now in Paradise, because these will undoubtedly be joined together; more will be said about this later. But the fragment that remains in the right hand, designating those who are in the present life, is not joined to the part that is on the paten, but is mixed into the Blood, because they still are in need of the merits of the Passion of Christ, which merits have come forth from the effusion of the Blood of the spotless Lamb. And from the joining of these two just mentioned parts results two things: like the horns of the crescent moon, designating the connection established with both Testaments in the Passion of Christ; and they must be pointing towards the chalice, as if they could incorporate the Blood into themselves, without which there would be no Body. This joining together also represents that afterwards, some, who will be purified, as much through present and future afflictions, will be joined in the most perfect union with God Himself, who is our blessedness. 8. Eighth: why are the two previously mentioned parts reserved on the paten, outside of the chalice? On this subject, some say that the three parts of the host mystically represents the three states of those who are good: namely, those who are in heaven, those who are in Purgatory and those who dwell in this world, as will be discussed. In some respect, the chalice represents eternal enjoyment, as was previously said. Since those who dwell in this world, as well as those who are in Purgatory have not yet been admitted to that enjoyment, therefore, those two parts are reserved outside of the chalice until they are consumed. But this reason does not agree with everything that was said above; therefore, another reason will be assigned below. 9. It can also be said that two parts of the host are placed on the paten because if all of the parts were held with both hands over the mouth of the chalice, many grave dangers could come to pass; it would be easy to put into the chalice, in error, the part that should not be placed there; or, on account of shaking hands, all the parts could fall into the chalice. A priest thus impeded would not be able, freely, to carry out the tasks that are incumbent upon

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him. Nevertheless, some hold all the parts over the mouth of the chalice, to avoid, perhaps, that on account of their being carried or their being transferred, one of them could fall, or one would not remain on the paten, which will be discussed under the heading, On the communion of the priest.a 10. Ninth: why does the priest hold the fragment that remains in his right hand over the mouth of the chalice? To answer this it must be said that that fragment, as was previously said, represents those who are still living in the body and are in need of the mercy of God, or of the previously discussed merits of the Passion of Christ, coming forth from the effusion of His Blood. That fragment is therefore held over the mouth of the chalice, pointed in the direction of the Blood, so that understanding might be given to the attention, expectation and reflection of the living with regard to the merits of the Passion of Christ; and it is held with the thumb, which signifies the force of virtue, and the index finger, which signifies the discretion of the mind, to show that these merits must be considered and expected through the force of faith and the discretion of the mind. Or, it is held with the two fingers to designate the double nature that was in the body of Christ: namely, His Divinity and humanity. And it is joined with the Blood to show that those who worthily consider and expect with faith the merits of the Passion of Christ are aided by the merits of His Passion. 11. Tenth: why, when the priest is about to say: “World without end,” does he stand upright? It must be said that since he wishes to ask for the perpetual presence of the Lord among us, and since every good gift and every perfect gift is from above (cf. Jas 1:17), fittingly, he then raises himself up in body and mind towards God, hoping that what he asks is accepted by Him. 12. Eleventh: why, when pronouncing these words, does he raise his voice and elevate the chalice a bit? Regarding this question, it must be said that the priest, who is the vicar of Christ,b Rationale, 4.53.3. Durand literally calls the priest, vicarius Christi. The term was first applied exclusively to the pope by the papal reformer Peter Damian (1007–1072), and was used by Bernard of Clairvaux (1090–1153) and his student Eugenius III (r. 1145– a  

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having broken the host, as previously stated, raises his voice the moment he is about to announce the sign of peace, so that the people desiring this peace, understanding this will say: “Amen.” And elevating the chalice a bit from the altar shows that Christ, who descended for the Passion, which is designated by the chalice, was raised from the dead through the Resurrection, and afterwards, announced peace to His frightened disciples, saying: Peace to you (Jn 20:19). It can also be said, as was previously discussed, that the fragment which is held over the mouth of the chalice represents the living who are believers, expecting to be aided by the merits of the Passion and the effusion of the Blood of Christ. But we will not attain these merits unless we believe two things: that Christ was true God, and that His blood and body were never separated from His Divinity; second, that Christ was true man, with a true body and blood. Therefore, on account of these reasons, the chalice and the fragment of the host are elevated a bit, at the same time, so that the priest can show that we firmly believe the first point; and he immediately puts them down, so that he can show that we believe in the same manner, the second point. 13. Twelfth: why are the previously mentioned elevation and placing back on the altar done with both hands, and not with just with one? To answer this question it must be said that this is done so that the understanding will be provided, that just as the priest believes in the previous two points with his intellect, so too he loves and desires these truths with all of his heart and his full effort. Also, it is done in this manner because it is more secure and fitting. 14. Thirteenth: why does he next say, in a louder voice: “The Peace of the Lord,” etc.? Because certainly, the joy of the Resurrection must be expressed not only with signs but with words, the priest, in accordance with his condition of joy for the Resurrection, immediately after putting down the chalice, says in a louder voice: “May the peace of the Lord be with you always,” represent1153). Innocent III’s (r. 1198–1216) insistence on the exclusivity of this term for the Roman Pontiff was largely responsible for its success. Still, it was not uncommon for liturgical expositors to refer to bishops and priest, performing their liturgical offices, as vicars of the Apostles and Christ.

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ing that on the first day of the week, standing in the middle of the disciples, Jesus said to them: Peace to you (Jn 20:19); and again: Peace to you (Jn 20:21), in John, chapter 20, as if He were saying: I give you peace of heart in this world, and eternal peace in the heavenly fatherland. The priest intimates the same thing, saying: “The peace of the Lord,” that is, peace of heart, “be with you always,” that is, in the present time, and eternal peace, in the future. This is the peace that was given to the just when the soul of Christ descended into Hell and led all the faithful out of there, wiping away every tear from their eyes (cf. Rev 21:4), so that there no longer would be sadness in them but peace, and they could live with Him in eternity. Or, that peace which was given to the body of Christ when His soul returned to the body, so that just as His soul would never be troubled over the death of His body, so too, neither would His body be troubled any more by its mutation, but both would enjoy peace and rejoice in eternal blessedness. 15. Fourteenth: why, when saying: “The peace of the Lord,” etc., does he make the sign of the cross three times over the Blood with the same fragment of the host? To answer this it must be said that the three crosses signify the three days during which Christ was in the sepulcher; or, they signify the three women who searched for the Crucified one at the door of the tomb; thus the text: Why do you search for the living among the dead? (Lk 24:5) 16. Fifteenth: why, when the priest has said: “The peace of the Lord,” etc., does the choir respond: “And also with you?” In saying this, the choir wishes peace to the priest himself, and also asks that that peace be given to it; and so that they are worthy to receive it, they say three times: “Lamb of God.” Nevertheless, when the Pope is celebrating in the Church of St. Mary Major, in the City [of Rome], when he is says: “The peace of the Lord,” nothing is said in response, as will be discussed in the sixth part, under the heading, On Easter.a 17. Sixteenth: why is the previously mentioned fragment of the host immersed in the chalice? Certainly, this mingling is done, first, to note that the body of Christ was not lacking blood, nor Rationale, 6.86.18.

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was the blood lacking a body. Second, to designate that one sacrament is confected from the species of bread and wine. Third, the mingling of the Body and Blood, after a threefold sign of the cross, is the return of His soul to His body. When all things were pacified in heaven and earth, the power of the Trinity returned the soul of the Crucified One to the flesh, so that His soul would not be left in hell, nor would His flesh undergo corruption, according to what He Himself says in the Psalm: I have slept and have taken my rest, and I have risen up, because the Lord has protected me (Ps 3:6). This mingling therefore signifies the unity of the body and soul which were again united in the Resurrection of Christ; for, as was previously said, the bread relates to the flesh and the wine relates to the soul, because, as the Philosophera says, in the blood is the seat of the soul. More was said about this under the heading, On the offering.b 18. Seventeenth: when should that fragment be immersed in the chalice? Some drop that fragment into the chalice before they say: “The peace of Lord,” etc., because it is clear that that peace was given to men of good will through the Resurrection, which these words signify. Others do this after saying: “The peace of the Lord,” etc., or also, having first said: “Lamb of God,” etc., they at last drop it into the Blood, so that their prayer might be more efficacious, on account of what they are holding in their hands when they say: “Lamb of God,” etc., which they reverently contemplate with a bodily and spiritual kiss, so to speak. But a third group immerse the fragment when they say: “Grant us peace.” Since “Lamb of God” is said three times, and in the first two places, “Have mercy on us” is said, in the first place, “Have mercy on us” is said in relation to the soul, which most especially has its seat in the blood; in the second place, it is said in relation to the body, because clearly, each part of this twofold prayer is said separately. Therefore, that part of the host that signifies the flesh, and the Blood, through which the soul is understood, must a   Durand cites Aristotle as he found him in William of Auxerre, Summa de offic. eccles., c. 1 (Douai: Bibl. Mun.), f 12vb–13ra. Latin text in Thomas Aquinas, In Aristotelis librum de anima comment., 1.5 (Turin: Marietti, 1925), 23. b   Rationale, 4.30.17 sq.

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not be joined together while “Lamb of God” is said in the first two places; only at the end of the third “Lamb of God,” are they joined, where we ask for “Peace,” in the name of both: namely, the body and soul; for He Himself: Washed us of our sins in His own blood (Rev 1:5). 19. A fourth group more properly and more commonly immerses the fragment in the chalice after saying: “The peace of the Lord,” and before they say: “Lamb of God,” etc. For it is certain that “Lamb of God” after the salutation represents what the Lord did after He visited His disciples, when He gave them the power to forgive sins. Therefore, the priest representing this, after the immersion of the fragment of the host in the Blood, says: “Lamb of God, who takes away the sins of the world, have mercy on us,” to signify that just as he joins His Body to His Blood, so too are we joined to the same Blood, or to the merits that pour forth from its effusion; from His pity He cleanses us from our sins. And when dropping the fragment of the host, he says these words: “May this mingling of the Body,” etc.;a words which refer to the species of bread and wine, which contain the Body and Blood of Christ. They also say: “Lamb of God,” with the chalice covered to note that Christ gave His disciples the power to forgive sins in a dwelling that had all of its doors closed. 20. Eighteenth: why is the host divided into three parts? To answer this question it must be said that it is broken into three parts: first, in memory of the Trinity. Second, in memory of the triple status of Christ: first, He lived among men; second, when He was dead, He was lying in the sepulcher; third, He is immortal and dwells in heaven. Third, in memory of and as a sign that Christ suffered in three parts of His body: namely, in the feet, hands and side. Fourth, as a sign that there are three parts of the mystical Body: the first is in heaven or in the fatherland, that is, the Church triumphant; the second is on earth, that is, the Church militant; the third is in Purgatory and it is called the Church suffering. Fifth, to serve as a symbol of the three people

Fiat commixtio corporis. OrdPC, Van Dijk and Walker: 518.

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going to Emmaus: namely, Christ, Cleophas, and as some say, Luke (cf. Lk 24:13 sq.). 21. Nineteenth: it remains to be seen what those parts themselves signify. First, the part first dropped into the chalice, according to Pope Gelasius,a certainly signifies the body of Christ taken from the Virgin; the dry part that is eaten signifies all the faithful; the part reserved up until the end of the Mass, for the ministers or the sick, following the custom of the ancient Church of Rome, signifies all the dead. A second manner of interpretation is that the part in the chalice signifies the Church militant; the part eaten, the Church triumphant; the part reserved, those who are in Purgatory. Third, Pope Sergiusb says: “The Body of Christ is tri-form: the part that is offered in the chalice at Mass points to the Body of Christ that has already been Resurrected; the part eaten by the priest points to the Body of Christ that still sojourns on this earth; the part that remains on the altar up until the end of Mass is the Body of Christ” – or, according to others, the body of the faithful – ”hidden in the tomb.” That part remains on the altar until the end of Mass: “because the bodies of the Saints will remain in their sepulchers until the end of this world.” But the practice of reserving a part until the end of Mass is no longer in use. This mystery can be explained in a fourth manner: the Body of Christ is the universal Church; namely, the head with its members, according to the text of the Apostle: For we, being many, are one bread, one body (1 Cor 10:17). And in this Body [the Church] are found, so to speak, the three parts of which the whole Body consists: namely, Christ, who is the head, and a part of that Body; another part consists of those whose bodies rest in their tombs, and the souls who rule with Christ, and it is as if these two parts are joined together; that is, the head and other part of the Body, just as it is written: Wherever the body shall be, so too shall be gathered the eagles (Mt 24:28). For that reason, the two parts that are reserved on the altar or on the paten are joined together outside De cons. D.2 c.22, Friedberg 1: 1321. De cons. D.2 c.22, Friedberg 1: 1321.

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of the chalice, as if they remain outside of the Passion, which is designated by the chalice. Rising from the dead, Christ can die no more, for death shall have no dominion over Him (cf. Rom 6:9), and those Saints who are with Him shall no longer hunger or thirst, nor shall the sun fall on them, nor any heat (cf. Rev 7:16), for the former things have passed away (cf. Rev 21:4). The third part is placed in the chalice, signifying the Saints who still live in this world and who will undergo sufferings until, leaving this world, they pass over to their head, where they shall no longer die, nor will they suffer in any way; thus, the verse:a “The three parts formed from the Body of Christ signify: first, His flesh; second, the Saints entombed; third, the living: the third is moistened in the Blood, and the faithful, while in the flesh, taste from the chalice of Martyrs.” 22. The fifth manner of interpretation, according to Master William of Auxerre,b is that the part which is put in the Blood signifies the living; the first of the other two parts, those who are in Purgatory; the other part, those who are in Paradise. The Church prays for the living, so that they will be preserved in the good; for those who are in Purgatory, so that they will more quickly be freed and cleansed; for those who are in heaven, so that they will pray for us. In the sixth manner of interpretation, according to Augustine,c the part placed in the chalice is for the living who are not Saints, who are mired in blood and sin. The other two are offered for the dead: one for the Saints who are still in a state of repose, and that is an act of thanksgiving because nothing remains in them that needs to be purged; the other is for the souls of those who, even though they are saved, are nevertheless still suffering; that part is called an “offering.” Fittingly, as soon as the fragment of the Hildebertus Cenomanensis, Diversorum Sacrae Scripturae locorum moralis applicatio, Ex Nov. Test., PL 171: 1279B. Cf. Hugh of St. Cher, Tractatus super Missam, ed. Sölch, 46–47. b    William of Auxerre, Summa de offic. eccles., c. 1 (Douai: Bibl. Mun.): f. 13ra. c    Durand ‘s reference comes directly from William of Auxerre’s text. It is not a direct citation of Augustine. Cf. Augustine, Ad Paulinum Nolanum, Ep. 149.12, CSEL 44: 359. a   

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host is dropped into the chalice, the chalice is immediately covered with a corporal cloth, because when Christ’s body was taken down from the cross, it lay in the sepulcher, wrapped in a shroud, which is signified by the cloth on the chalice. 23. Twentieth: we must now see how a solemn blessing is given. In this place: namely, before the “Peace,” a solemn episcopal blessing is given to note that we could not, in any way, have peace unless our Lord Jesus Christ had come to us in advance, with His sweet blessings, which are the blessing of His grace, because according to the Psalmist: Salvation is the Lord’s; upon Your people be Your blessing (Ps 3:9). When the bishop turns toward the people to give a blessing, the people reverently genuflect, as if, by that act they say: May God, our God bless us; may God bless us, and all the ends of the earth fear Him (Ps 66:7–8); for it is the Lord Himself who blesses under His invocation; thus the Psalmist: He has blessed your children within you (Ps 147:13). And even though this is a solemn blessing at this point, nonetheless, some still offer another solemn blessing at the end of Mass, a blessing which will be discussed there. On the one hand, this is done because after the Lord greeted the Apostles, He again said: Peace to you (Jn 20:19), as was previously discussed, and will be discussed under the heading, On the kiss of peace.a On the other hand, because we cannot begin anything well, or attain peace unless the grace of a Divine blessing comes beforehand, so too, we cannot make progress towards the good or persevere in peace until the end unless the grace of His blessing accompanies us. 24. But in a Mass for the Dead, the pontiff does not offer a solemn blessing,b because, on the one hand, in that Mass all solemnities are set aside, while on the other hand, this solemn blessing is not only done to wipe away venial sins, but also to arouse the people, so that they will trust in the help of the Lord, and confess His blessedness in this world; but the dead, being absent, cannot be aroused, even though they can be aided by our suffrages; so too, joy should not be mixed with mourning. It should also be noted Rationale, 4.53.1. PGD, 3.20.6, Andrieu 3: 648.

a  

b   

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that through and in the death of the Lord, the soul of the faithful receives a blessing; thus, during the Office of the Dead, following the rites, the deacon invites them to humble themselves to prepare for a blessing, saying: “Humble yourselves for a blessing,”a and the pontiff immediately gives a blessing. Some assertb that this function is not one of the seven offices of the Mass, on account of the fact that these blessings were not established by the Roman Church, which is why She does not use them, and this is why She does not bless here but at the end of the Mass. But regardless of who established their use, they are fittingly placed at this point, which represents Christ’s descending into Hell: namely, just before the Resurrection, when He gave those whom He led out of imprisonment an eternal blessing. Jacob prefigured these blessings when he blessed his sons; Moses, when he blessed Israel; and Christ, when He was dying, His disciples.

Humiliate vos ad benedictionem. PGD, 3.25.3–8, Andrieu 3: 654–655. Durand’s direct source for this assertion is Sicardus of Cremona, Mitrale, 3.7, PL 213: 138D–139A; CCCM 228: 205. See also, PGD, 3.25.10, Andrieu 3: 655. a    b  

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[52] On the “Lamb of God”

540

1. Since immediately after He greeted the Apostles, as was previously discussed, Jesus gave them the power to forgive sins, saying: Whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained (Jn 20:23), for that reason, the choir calls out to God and pleads: “Lamb of God, who takes away the sins of the world, have mercy on us.”a Indeed, John [the Baptist], seeing Jesus coming, said: Behold the Lamb of God; behold him who takes away the sins of the world (Jn 1:29). Why he would call Him, “Lamb,” he settles by adding, “who takes away;” that is, who came so that He could take away the sins of the world, because: Christ our Passover is sacrificed (1 Cor 5:7), to take away sins. Certainly, in the Old Testament, a lamb used to be offered for the sins of the people, and in the New Testament, Christ offered Himself to God the Father so that He could free the human race and cleanse it of its sins in His own blood (cf. Rev 1:5). Fittingly, then, when the Body and Blood of Christ are received, “Lamb of God” is sung, so that we all believe that we are now receiving the Body and Blood of that Lamb, Jesus Christ our Lord, who in dying, bore the sins of the world, and in rising, gave us eternal life; and also so that we might pray to Him that He never cease to have mercy on us, He who had mercy on us in His Passion.

Agnus Dei, qui tollis peccata mundi, miserere nobis. H 20, Deshusses 1: 92.

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2. The word “lamb [agnus],” in Greek, is agnon, which means “pure or pious [pium],” because He Himself is the true Lamb, who through His sole purity,a offered Himself as a sacrifice for us and redeemed us. He is also called a “Lamb” because of His innocence,b because a lamb does no harm to either men or animals. In the previous words: “Lamb of God, who takes away the sins of the world,” etc., is a type of prayer for pardon, so that the sins that suddenly assail us will be carried away through the mercy of the Lamb. There is a third interpretation, that “lamb [agnus]” comes from “recognizing [ab agnoscendo],” because even when it is in a great herd, it recognizes [agnoscit] its mother’s bleating;c so too, Christ, giving us peace on the altar of the cross, recognized [agnovit] us by the care that He gave us, as was previously stated. He also recognized His Father through obedience, according to what the Apostle says in Ephesians, chapter 2: Becoming obedient to death (Phil 2:8).d He also recognized His mother in the care that He had for her; thus, John, chapter 20: Behold, your mother (Jn 19:27).e For this reason, in the immolation on the altar, “Lamb of God” is said three times, as if to say: O Lamb who recognized the Father, have mercy on us; O Lamb who recognized His mother, have mercy on us; O Pure One, who redeemed the world and offered Yourself for us, grant us peace. Or, it is said three times so that the triform Body of Christf will be understood: namely, the one sojourning in the world; the one resting in the sepulcher; and the one dwelling in heaven. 3. It can also be said that Christ came in three ways. First, so that He could liberate us from the misery of sin; second, so that He could liberate us from the misery of punishment; third, so that a    Isidore, Etym. 12.1.12: “Agnum quamquam et Graeci vocent, ἀπὸ τοῦ ἁγνοῦ quasi pium.” Durand’s text is difficult to render into English since the Latin word, pium, has multiple meanings and connotations, viz. “piety,” “innocence,” “benevolence,” and “purity” or “sacred character.” b    Isidore, Etym., 7.2.42. c    Isidore, Etym., 12.1.12. d    Durand misquotes the text as Ephesians when it is clearly Philippians. e    Another incorrect reference. f   See Rationale, 4.51.21.

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He could grant us a portion from the fullness of His grace. With regard to the first two ways, “Have mercy on us” is said twice; with regard to the third, “Grant us peace” is said. And this petition for peace immediately follows the triple recitation of “Lamb of God,” to note that through the benevolence of the Trinity, the Lamb was sent; thus Isaiah: Send forth the lamb, etc. (Isa 16:1); for just as we read in Apocalypse, Christ is the Lamb that was slain from the beginning of the world (cf. Rev 13:8). And take note that when certain priests say: “Lamb of God,” they place their hands on the altar, showing by this act, that they focus their entire spirit on the words that they pronounce, for the intention is properly expressed by the tongue, not the hands; therefore, when the tongue is speaking, the hands rest; and they ask for mercy and celestial peace for themselves and their people, not earthly peace, which is signified by the hands being put down. But others stand with their hands joined together, bowing a bit over the altar, showing in this small bow, the humility that is necessary for this prayer, and in the joining of hands showing a unified, not divided intention. Following an ancient custom, the choirs of singers [scole cantorum] of the Roman Church,a which that choir still observes, there is by no means any variation, but three times, they uniformly say: “Christ, have mercy on us,” b on account of the three types of sin for which we ask remission: sins of thought, in the heart; sins of speech, in the mouth; and sins of action, in our work. Or, this is done in honor of the Trinity. Or, on account of the three orders of the faithful in the Church, who are Noah, Daniel and Job, whom Ezekiel saw in his vision of the saved (cf. Ezek 14: 12–20). But afterwards, when many and various adversities were suddenly thrust upon the Church, the Church began to cry out to the Lord, concerning its tribulation: “Grant us peace;” and in order that Her cry more easily be heard, She began to cry out at the very hour of immolation. And this variety is not in disagreement with the a    Durand is referring to the church in the Diocese of Rome, not the universal Church. b    Christe, miserere nobis. Durand’s direct source for this custom is Innocent III, De miss. mysteriis, 6.4, PL 217: 908C–D – ed. Wright, 260–261.

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Old Testament, where, having repeated a second time: Spare, O Lord, spare Your people (Joel 2:17), the third time there is a variation: And make not your heritage a reproach (Joel 2:17). Let us therefore say: “Have mercy on us,” in relation to the soul; next, “Have mercy,” in relation to the flesh; and: “Grant us peace,” in relation to both, so that we will have spiritual peace in the heart and earthly peace in the body. 4. There is also a peace for sinners, a peace for the just, an earthly peace and an eternal peace; thus, there is a prayer for peace in three places in the Mass, which was discussed under the heading, On the fourth part of the Canon, under the words, “Dispose our days;a and it is because God does not give peace except to those whom He has given mercy that: “Grant us peace,” is said at the end. The Lateran church never says: “Grant us peace,” nor, too, does the choir of chanters, following an ancient custom, as was previously said. There is no validity or truth in the reason given by those who say that “Grant us peace” is not said because all other churches must receive peace from her, and not she from them, because she is said to have been the first one consecrated.b On Holy Thursday, “Lamb of God” is said three times, with “Have mercy on us,” as will be discussed later. 5. To continue, in the Mass for the Dead, “Lamb of God” is said twice with the words: “Grant them rest;”c the third time, “eternal rest” is added; but “Grant us peace” is not said because we are imitating the funeral rites of the Savior. Therefore, “eternal” is only added with the final “Lamb of God.” On this subject, it should be noted that a threefold rest ought to be desired for the faithful departed. First, that their punishment will be carried away from them, in which there is labor and no rest. Second, that Rationale, 4.39.4–6. There is an interesting textual variation between the first and second redaction here. In the first redaction, Durand simply says: “In the Lateran church, neither ‘Peace be with you,’ nor ‘Grant us peace’ are said, as a sign, as they say, that all other churches should receive peace from her, not she from them, since she is said to have been the first one consecrated; a reason which seems to have little validity.” c    Dona eis requiem [sempiternam]. PGD, 3.20.5, Andrieu 3: 648. a   

b   

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glory will be conferred to their souls, because then, they truly find rest in their good longing: namely, for God Himself. Third, that they be endowed with glory in their body, so that it will not be exposed to further misery. The first is not eternal rest, because bearing the weight of punishment, they long for glory. The second one is not completely eternal rest because, according to Augustine,a before the resurrection of bodies, there always remains in souls a certain natural appetite to return to the body, which in a certain way delays the soul from being carried to God. But the third rest, with what we have previously said, is truly eternal rest, because the souls who see God in that present, having resumed their bodies, in that final state, will rest eternally, in the most perfect state; therefore, only in the third place and not in the previous two places is it fitting to say: “eternal rest.” 6. Pope Sergiusb first decreed that “Lamb of God” be sung three times by the clergy and people during communion.

Cf. Augustine, De Genesi ad litteram, 12.35, CSEL 28/1: 432–433. Liber Pont., c. 86, Duchesne 1: 376.

a    b  

460

[53] On the Kiss of Peace

1. After the Lord greeted His Apostles, as was previously said, He again said to them: Peace to you (Jn 20:19; 20:21), showing that not only must we have peace in our mouth but also in our heart, so that we not be like those who speak of peace with their neighbor, but also bear evil in their hearts (cf. Ps 27:3); for that reason, when He said these words to His Apostles, He breathed upon them and said: Receive the Holy Spirit (Jn 20:22). To designate these things, when the priest has completed the comingling of the Body and Blood, and finished the prayer, in some churches, he receives the peace from the Eucharist, or from the Body of the Lord itself; or, according to others, from the sepulcher itself, that is, from the chalice or from the altar; and he immediately offers a kiss on the mouth of the minister, that is, the deacon. Those who receive the peace from the Body itself do this as a sign that spiritual peace was given to the human race by Christ. Other things signify the same thing. The deacon gives the peace to those around him, and they do this among themselves, as a sign that all must be given the peace, especially the sons of the Church. The deacon himself, when receiving the peace from the priest, reverently bows and kisses the priest’s breast. According to the custom of some churches, the priest spreads his chasuble, so that through the kiss of peace and the extension of his chasuble, the extension of charity will be shown, which, as we said in the

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third part, is designated by the chasuble.a For since: The charity of God is poured forth in our hearts, by the Holy Spirit who is given to us (Rom 5:5), therefore, the kiss of peace is spread among all the faithful in the Church, for as the Apostle admonishes: Greet one another with a holy kiss (Rom 16:16). 2. That the priest offers peace to the people was prefigured by Joshua, who, having conquered his enemies, acquired the land and divided it by lots, and possessed it in peace (cf. Josh 1:12–18); and Christ, rising from the dead, and having conquered the Devil, gave His peace and gifts to men. The pontiff gives the peace to the minister who was first on his left, but when the minister is about to receive the peace, he approaches the pontiff on the right: what this designates is the Gentile people who first passed in peace from the left side of faithlessness to the right side of faith and eternity, and through this act, peace descends upon the people. 3. To continue, in the early Church, all who used to take part in the celebration of the Mass used to receive communion each day, on account of the fact that all of the Apostles had drunk from the chalice, with the Lord saying: Drink of this, all of you (Mt 26:27). They used to do the offering with a large bread, which was sufficient for all to receive, a practice which the Greeks are said still to observe. But with a growing multitude of the faithful, the instruction was handed down that they only would receive communion on Sundays, which was discussed under the heading, On the seventh part of the Canon, under the words, “As often as you shall do these things.” b But after a while, because this instruction could not be worthily observed, a third instruction followed: that any Christian would receive the Eucharist at least three times per year, or nowadays, at least once at Easter;c with the discovery of this remedy – namely, in place of receiving communion every day – each day,

Rationale, 3.7.1 sq. Rationale, 4.42.31. c    De cons. D.2 c.16, Friedberg 1: 1319. a   

b   

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the kiss of peace could be given for the ministry of unity.a In some places, the priest giving the kiss to the minister says: “Take the bond of peace and love, so that you will be bound to the most holy ministry,” b as if he says: take from this all of you, and distribute it among yourselves. And in place of communion, which used to be the custom every Sunday, blessed bread was given on Sundays, as a substitute for holy communion, which is called eulogia.c But in the place of daily communion, during Lent, a prayer over the people is said at the end of Mass, which is preceded by the words: “Bow your heads before God.”d 4. Fittingly, the people kiss each other at Mass, because first, as was previously said, through the immolation of the saving victim [hostia salutaris], our sins are forgiven and we are reconciled to the Most High, so the Church has rightly decreed that the kiss of peace should be given, since the saving victim has been immolated for our sins. Therefore, men give each other a kiss, that is, a sign of peace, so that they can show that they are joined together in the Body of Christ, through which peace has been made between heaven and earth. 5. Second, Innocent I,e who decreed that the kiss of peace be given in Church – which Leo II had also established beforehand – said: “You assert that certain ones command that the people, or a    Durand’s primary source for this passage has, instead, the kiss of peace being given for “the mystery of unity.” Innocent III, De miss. mysteriis., 6.5, PL 217: 909B – ed. Wright, 262. b    Sumite vinculum pacis et dilectionis, ut apti sitis sacrosanctis misteriis. Durand’s precise source cannot be identified. His Latin text mirrors some portions of a prayer in the so-called Mozarabic Missal, recorded by Isidore of Seville: Habete osculum dilectionis et pacis: ut apti sitis sacrosanctis mysteriis Dei. See Missale mixtum secundum regulam B. Isidori, Pars 1, PL 85: 456C–547A. c   εὐλογία, in Greek generally means “blessing” or “blessed,” and is an early Christian term associated with the Eucharistic bread, as well as bread that was blessed, but not consecrated, to be distributed among Christian congregations. It is also known as antidoron. d    Humiliate capita vestra Deo. OrdPC, Van Dijk and Walker, 183. e    Durand’s original source omits the reference to Leo II, nor is there anything in the Liber Pontificalis to document this claim. Innocent III, De miss. mysteriis., 6.5, PL 217: 909B–C – ed.Wright, 262–263. Innocent I, Ad Decentium Episcop., Ep. 25.1, PL 20: 553A, cited from De cons. D.2 c.9, Friedberg 1: 1317.

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the priests, among themselves, should give the peace before the confection, that is, the consecration of the mysteries, when after everything, that is after the consecration – things which I must not, that is, I cannot disclose – it is necessary for the peace to be given, on account of the mysteries, through which – that is, on account of which – it is manifest that the people offer their consent to all that was done in these mysteries,a and also what is celebrated in the Church, and when all is done, concluding with peace, that is ending with the peace, by which sign all of these things are demonstrated.” 6. Third, the people kiss each other because they show gratitude for having been found worthy, through His death, of the grace of their Lord and reconciliation with the Angels. Fourth, so that in the kiss, flesh is united with flesh, and spirit with spirit, and we who are joined in the flesh by our descent from Adam, will be connected by the bond of charity (cf. Hos 11:4); those who kiss one another in hatred, imitate the kiss of the traitor, Judas. Fifth, on account of the precept of the Apostle, which was previously discussed. 7. Therefore, before we receive communion, we give the peace, so that we might show harmony among us, without which, our gifts will not be received by God. 8. In the Mass for the Dead, the peace is not given, because the souls of the faithful are no longer here, nor will they ever be, in the tempests of this world; they rest in the Lord; thus, it is not necessary to give the kiss of peace, which is a sign of peace and harmony. Therefore, in the Mass for the Dead, this prayer also is not said: “Lord, Jesus Christ, who said to Your Apostles: Peace,” b etc.; nor does the priest receive the peace from the altar.c This will be discussed in the seventh part, under the heading, On the Office

a    The Latin manuscripts all have “ministeriis,” here when both Innocent III and Gratian’s Decretum, have “misteriis.” I have corrected the text and translated it “mysteries.” b    Domine Iesu Christe, qui dixisti apostolis tuis: Pacem. c    See paragraph 1.

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of the Dead.a This is also why the peace is not given among the monks, since they are counted among the dead. 9. Men and women do not exchange a kiss in church, so that nothing lascivious creeps in, because in that place, carnal embraces must be put to flight, and a chaste and spiritual comportment must be maintained; this is also why they are separated from each other in different parts of the church. “Peace drives away hatred; peace nourishes a chaste love.” b 10. Fittingly, in Sacred Scripture, a kiss signifies oneness, charity, peace and reverence. For the kiss of oneness, the bride says, in Canticles: Let him kiss me with the kiss of his mouth (Song 1:1). For the kiss of charity, Isaac says to his son: Come to me, and give me a kiss, my son (Gen 27:26). For the kiss of peace, the Apostle says: Greet one another with a holy kiss (Rom 16:16). And the God of grace and of love, etc. (2 Cor 13:11). For the kiss of reverence, the Lord said to Simon: You gave me no kiss, but she, from the moment she entered, has not ceased to kiss my feet (Lk 7:45). And we read that Esther, as a sign of reverence, kissed the top part of the king’s scepter (cf. Esth 5:2). The priest kisses the altar three times, to signify the three unions in Christ: namely, the union of Divinity to His soul; the union of Divinity to the flesh; and the flesh to the soul; or, the union by which Christ was united to human nature, the Holy Church and the faithful soul, as was discussed under the heading, On the fourth part of the Canon, under the words, “Dispose our days.”c 11. To signify this triple peace: namely, earthly, spiritual and eternal peace, according to the custom of some churches, the bishop who is solemnly celebrating gives three kisses: the first, to his minister; the second, to the deacon; the third to the priest. But there is also a prayer for peace in three places in the Mass, as was said under the words, “Dispose our days.”d

Rationale, 7.35.30–32. Smaragdus of St. Mihiel, In collectiones in Epist. et Evang., In Natali Sanct. Plur. Martyr., PL 183: 546B. c    Rationale, 4.39.4. d    Rationale, 4.39.5. a  

b   

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12. Moreover, to note the harmony between the two Testaments, the bishop kisses the Sacramentarya two times, because in it is a wheel in the midst of a wheel (cf. Ezek 1:16), and two Cherubim look upon each other while being turned towards the propitiatory (cf. Ex 25:20). To note charity, the priest also kisses the paten, which designates the heart being open with an abundance of charity; thus: Was not our heart burning within us, while He was speaking on the road (Lk 24:32)? As a sign of reverence, the subdeacon and deacon kiss the hands and feet of the Sovereign Pontiff: the subdeacon kisses his foot after the reading of the Epistle, and the deacon before the reading of the Gospel; the subdeacon kisses his hands when offering him the flask with the water and the chalice with the wine; the deacon does this when offering him the paten with the host and the censer with incense; and both of them do this when receiving the Eucharist from the hand of the Sovereign Pontiff, as will be discussed in the next chapter. 13. It also should not be thought that this lacks mystical meaning: that the Sovereign Pontiff receives a kiss in seven forms: namely, on the mouth, breast, shoulders, hands, arm, knees and feet.

Durand is referring to the Sacramentary, but uses a generic term for a liturgical service book, codex. a  

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[54] The Beginning of the Fourth Part of the Mass, On the Communion of the Priest

1. Here begins the fourth part of the Mass. After the kiss of peace, this is how the priest receives communion. Just as we read in the Council of Nicea,a the priest takes and eats the Eucharist that he himself confected, from the altar or the paten; but the chalice with Blood is not elevated by the priest but by the deacon, who takes it from the altar and offers it to him. 2. Thus, in the canonical text of Jerome,b among other things we read: “It is not permitted, to avoid the appearance of presumption, for priests to lift the chalice from the table of the Lord, unless it was handed to them by the deacons.” Therefore, the priest receives the Body of Christ from his own hand, but not the chalice with the Blood, because the reception of the Body signifies the restoration of our bodies, which Christ accomplished without the assistance of anyone, and the future resurrection, which He accomplished by His own power, without anyone’s assistance. But the reception of the Blood signifies the redemption of souls, or of sinners, which is done through the intercessions of others. Never-

D. 93 c.14, Friedberg 1: 323–324. (Ps-)Jerome, Opusculum de sept. ord. eccles., Ep. 12.5, PL 30: 153C, cited from D.93 c.23, Friedberg 1: 326. a   

b   

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theless, although this rule might be stipulated, still, we have not seen it observed. 3. Fittingly, the priest consumes all parts of the host. Still, in some churches, he only takes one part of the Eucharist, and he divides the other half into two parts on the paten, which he sets out to be consumed by the ministers: namely, by the deacon and subdeacon; this intimates what Luke remembers, that Jesus took the bread on the table at Emmaus (cf. Lk 24:30). And, as some also say, He ate in front of the two disciples, and taking the rest, He offered it to them. Afterwards, He ate a piece of grilled fish and honeycomb, and gave what was left to the disciples (cf. Lk 24:42– 43). Therefore, after the deacon and subdeacon have received communion, the clergy and the religious come forward for communion, so that they will receive a part of the Holy Communion. Afterwards, the people come to communion, because Christ did not only eat with a few Apostles, but also, when He was about to ascend into heaven, He ate with a multitude of disciples (cf. Acts 1:4 sq): thus, the reception of the Body signifies the Ascension of the Savior. 4. It should also not be overlooked that the Sovereign Pontiff does not immediately let the fragment of the host fall into the chalice, but after the three signs of the cross, places it on the paten, so that in the reception of the Body and Blood of Christ, no deceit can be secretly introduced, so that the truth will be clearly apparent; and after the kiss of peace, he ascends to his seat,a and taking his place, with everyone looking upon him, he takes the major part of the offering from the paten, which the subdeacon has brought him from the altar, and dividing it with his teeth, he receives one part and drops the other part in the chalice, and he swallows some of the Blood with a straw.b And then he hands the other fragment, with a kiss, to the deacon, and the other part to the subdeacon, Durand uses the word, sedes here and not cathedra, which is why I have used the simple word “seat” instead of “episcopal seat” or “chair.” b    Durand says in Latin, citing Innocent III verbatim: “et de sanguine cum calamo haurit.” Calamus is a classical Latin word for “reed,” “stem” or “rod,” but in this case the modern English word “straw” is most accurate. See Innocent III, De miss. mysteriis, 6.9, PL 217: 911B–D – ed. Wright, 266–267. a   

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without a kiss, which the deacon, who gives him the chalice from the altar, kisses; and then, the subdeacon consumes the remaining Blood with the fragment that was immersed in the chalice. 5. And so if the Roman Pontiff does not take communion where he broke the host – because he broke it at the altar and takes communion at this seat – it is because Christ broke the bread in Emmaus, in front of the two disciples, and in Jerusalem, in front of twelve disciples, He ate it (cf. Lk 24:30). In Emmaus we read that He broke it, but we do not read that He ate it; but in Jerusalem, we do not read that He broke it, but we do read that He ate it (cf. Lk 24:43), according to Innocent III.a Therefore when he has taken his seat, he takes communion. Certainly, according to the Apostle: Christ is the head of the Church (Eph 5:23); for the head is placed at a higher and more excellent part of the body over its other members, on account of its perfection. In some respects, eternal blessedness or its enjoyment is designated by the chalice; therefore, because in the Church militant the Sovereign Pontiff represents Christ more completely, as the Vicar of Christ and the head of all prelates, it is fitting that he takes communion not at the altar, but in a more elevated place: showing that Christ also, in His humanity, more completely and more abundantly participates in that ineffable joy, inasmuch as He has taken His place among the higher goods. 6. But when he celebrates Mass for the Dead, the Sovereign Pontiff takes communion on the altar, because in that instance, he especially faithfully represents there the glory of the departure of the members of Christ, and especially the members of Christ, who, when they arrive at glory, will occupy a place lower than Christ’s, just as the members are lower than the head. On Good Friday, he also takes communion at the altar: on the one hand, out of reverence for the Passion of Christ, while on the other, because it is as if he celebrates the funeral of Jesus Christ; and the Pontiff is the only one who takes communion, because in the Passion of Christ, when all the disciples fled, He Himself remained alone. Innocent III, De miss. mysteriis, 6.9, PL 217: 911B–D – ed. Wright, 266–267.

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Still, other prelates do not take communion at their seat but on the altar because they do not properly represent Christ as the head of the Church. The ministers also return the host and the chalice to the Pontiff because the disciples offered a portion of grilled fish and a honeycomb to Christ (cf. Lk 24:42): the portion of grilled fish is the Body of the crucified Lord that was grilled on the altar of the cross; the honeycomb is the Blood of Christ, which is sweeter than honey in the throats of those who love Him. Both ministers take communion from the hand of the Pope because the Apostles took communion from the hand of Christ. 7. But to note the distinction between orders that are sacred and those that are not, the deacon and those who are in higher orders receive a kiss from the Pontiff when they receive the Eucharist from him. The acolytes, and those who are in inferior orders, do not receive a kiss. The subdeacon, whose order, at one time was not ranked among the sacred orders, but now is counted among them, also does not receive a kiss from the Pontiff when receiving the Body of Christ; but when receiving the Blood, he receives a kiss from the deacon: so that in this way, those who are not in sacred orders are not honored less nor are those in sacred orders honored more, although a mystical reason might be assigned to this. 8. Then the Pontiff takes the part of the Eucharist which – as was stated under the heading, On the fraction of the hosta – is understood as the head of the Church: namely, Christ, in whose place the Pontiff especially stands, and he does this in the following way. After he has divided the host with his teeth, he consumes the part that remains in his mouth; the other part, which remains between his fingers, he drops into the chalice to note that Christ risen – who, according to Pope Sergius,b is signified by the fragment immersed in the chalice – stung Hell and sent those whom He rescued into paradise, according to what is in the last chapter of Hosea: I will redeem them from death; O death, I will be your death (Hos 13:14).c The other part, from which the ministers take Rationale, 4.51.22. De cons. D.2 c.22, Friedberg 1: 1321. See also Rationale, 4.51.21. c    I have filled in Durand’s cryptic reference for the sake of clarity. a  

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communion, signifies the members that are more conformed to Christ, and therefore, they take communion from it to show the mystery of their union with Him. For the Eucharist is the sacrament of the greatest union. 9. The Lord Pope does not receive the part dipped into the chalice, which signifies the members subjected to sufferings on account of Christ. First, because in the Office of the Mass, he, more than the others represents Christ, over whom death shall have no more dominion (cf. Rom 6:9). Second, because he acts as an image of those in the Church, who because of their exceptional sanctity, are now removed from the active life and are associated with Christ through their contemplative life. But the ministers receive it because they are the image, communally, of the active life, and the subdeacon especially receives it, because he is the last to take communion and he has to consume what remains and purify the chalice. Thus, the Lord gave what remained to the disciples, as was previously stated. It can also be said, in a mystical sense, that the fragment dipped into the chalice signifies the mystical part of the body that already reigns with Christ. When the Lord Pope expressly represents Christ, who is really and sacramentally incorporated into that fragment of the mystical Body, he does not therefore receive it, nor also does the deacon, who represents the Evangelical law, which he proclaims, which is a law of love; for it is on account of the love of charity that anyone is incorporated into Christ the head, and all the parts of His mystical body. But the subdeacon represents the Old Law, which he often proclaims, which was a law of fear; but fear is not in charity (cf. 1 Jn 4:18); on the contrary, charity drives it out, and therefore, he receives that fragment that was sent, sacramentally, that is, as a sign, into the Blood; the mixture of the fragment with the Blood figuratively represents the aforesaid incorporation, which was not done under the Old Law, even though it prefigured it. 10. It should be briefly noted that before the reception of the Body and Blood of Christ, the priest must say the prayers instituted by the holy Fathers; then, he must meditate on the Incarnation, the Passion, and the power of this sacrament, saying: “I

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will take the bread of heaven,”a etc. But since, after these words, he immediately adds: “Lord, I am not worthy,” b etc., it seems he contradicts himself. But there is nothing to this, for in saying: “I will take the bread,” he rouses himself to devotion, bringing to mind what it is that he must consume, the bread that came down from heaven; and also, how he must consume it, calling on the name of the Lord: so that he might consume it with greater reverence and fear. By saying what comes next: “Lord, I am not worthy,” etc., he professes his unworthiness, in humility: and the excitement of devotion and the profession of humility are not contradictory. Thus, the appropriate time to take communion is before the final prayer which is said to bring communion to completion, because there, the petition is especially for those who take communion. 11. Then, when he is about to take the Body and Blood of Christ, he makes the sign of the cross with them, in front of his face: in the same manner as before, the minister sanctified them by actively making signs of the cross over them, so now, in signing himself with the offerings, he passively asks to be sanctified by them. After saying: “May the Body of our Lord preserve,”c etc., he consumes the Eucharist; then, joining his hands, bowing towards the Blood, he says: “What return,”d etc. And when he says: “I will take the chalice of the Lord,”e etc., and not before, he takes and elevates the chalice from the altar; and afterwards, saying: “Praising will I call upon the Lord,” f he signs himself with the chalice, and when he has finished that verse, he consumes the Blood. 12. Fittingly, because greater care should be taken with greater things, the priest drinking the wine, in order to show greater reverence and for more security, ought to hold the chalice with both hands; but when consuming the ablutions,g it suffices to use Panem celestem accipiam. OrdPC, Van Dijk and Walker: 521. Domine, non sum dignus. Ibid. c    Corpus Domini custodiat. Durand, Instructiones, 74–75. d    Quid retribuam. OrdPC, Van Dijk and Walker, 522–523. e    Calicem Domini accipiam. Ibid. f    Laudans invocabo Dominum. Ibid. g    What Durand calls, “perfusio,” or the wine poured into the chalice to cleanse it, after communion. a 

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one hand with two fingers joined together, as if to say there is no longer any Blood here. But in consuming the Blood, he swallows three times, designating the Trinity; but he swallows the ablution twice, so that the charity that exists between two people is signified, or also, however many times he feels is appropriate. Moreover, the priest who has to celebrate again on the same day does not consume the wine of ablution, as was discussed in the prologue of this part.a 13. But when in the Canon it says: “In like manner, after He had supper, taking this excellent chalice,” etc.,b it seems from these words that the priest immediately should consume the host once it has been consecrated, before he proceeds to the consecration of the chalice, for every action of Christ should serve as an instruction for us. But on this point, it must be said that the Church instituted that it must be consumed after both consecrations to show that by receiving only the host, he does not sacramentally receive the full sacrament. Even if the Blood of Christ is present in the consecrated host, nevertheless, it is not present there sacramentally because the bread signifies the Body, not the Blood, and the wine signifies the Blood, not the Body. Therefore, since it is not a complete sacrament if only under one species, with regard to it being a sacrament or sign, this sacrament must be completed before the priest makes use of it.c Even so, since one cannot be without the other, this could not happen at any time, except only during the three days before Easter, during which Christ was dead, during which time, if any of the Apostles consecrated a host, the Blood would not have been there, any more than the Body if the Apostle consecrated wine. Since, as was previously said, the bread cannot signify the Blood, nor can the wine signify the Body, but Rationale, 4.1.26. Simili modo postquam cenatum est, accipiens et hunc preclarum calicem H 10, Deshusses 1: 89. c    This is a difficult passage since Durand uses the term “sacrament” with different connotations. On the one hand, it means sacramental presence of the Body and Blood of Christ in the consecrated elements. On the other, it has a more generic, classical Latin meaning, as a “sign” or “symbol” of something. He argues that the full signification of the Body and Blood cannot be accomplished without the consecration of both bread and wine. a   

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now, with the Blood of Christ flowing in His veins, one cannot be received without receiving the other, on account of this union or mixture: nevertheless, this is not in conformity with the reasoning behind the sacrament or the sign, which are the same thing.a 14. After the reception of the sacrament, one must not spit, as was discussed under the heading, On the seventh part of the Canon, under the words, “New and eternal;” b and the Eucharist must not be eaten like other food, but rather, discretely, with moderation and gently; and it must be held behind the front teeth and softened with the tongue, so that no part of it will stick to the teeth, which might afterwards be coughed out when clearing the throat. After the priest receives communion, the chalice is immediately taken away from the altar. With regard to this act, it must be noted that the Body of the Lord remains on the altar until these three readings are completed: namely, the prologue of the Lord’s Prayer, the prayer itself, and, “Deliver us, O Lord,” because the Lord rested in the sepulcher for three days. Afterwards, when the Body of the Lord is mixed with the wine, when the sign of peace has been announced, the Lord’s Body is taken from the altar, because on the third day, His soul, which had descended into hell to liberate the just and give life to their members, returned to the body, nor could the body of the Lord any longer be found in the sepulcher. Because Christ the man in His entirety resurrected once, therefore, to note this, the chalice of the Lord is immediately elevated from the altar and consumed with the offering of the host; and then, the chalice and the corporal are completely removed from the altar, as was discussed under the heading, On the corporal linens.c 15. In the end, it must be noted that anyone who is going to receive communion must fast and abstain from earthly foods. Since souls are spiritual and immortal, they must first consume spiritual nourishment for eternal life. a    Durand again makes the distinction between sacrament as “real presence” of the Body and Blood in either of the consecrated elements, and sacrament as a “sign” of what is represented (the bread and wine used by Christ at the Last Supper). b    Rationale, 4.42.14. c   Rationale, 4.29.3 sq.

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[55] On the Ablution of the Handsa

1. After consuming the sacrifice of the Eucharist, the priest cleanses and rinses his fingers,b to avoid, through carelessness, having something remain or stick to them after contact with the divine sacrament; not that he would contract some impurity from contact with the sacrament, but rather, this is done to recall his own unworthiness, who judges himself unworthy to be celebrating so great a sacrament, following what the Lord said: When you have done everything, say: We are useless servants (Lk 17:10); this is just like the priest of the Old Law, who was unclean until nightfall after the immolation of the red heifer, thus he had to wash all of his vestments (cf. Num 19:8). For it would be an indignity if the hands that handled an incorruptible body would then touch a body that is corruptible, or that these hands would proceed to touch common objects before they have been scrupulously washed. For this reason, when the Mass is ended and the sacred vestments have been taken off, some priests wash their hands again. The water of ablution ought to be poured in a dignified way in a proper place, so that the grandeur of this sacrament will be honored reverently.

a   The manuscripts of the first redaction have as the title of this chapter: “De manuum ablutione.” In the second redaction, Durand changed this to “De perfusione,” or, “On the pouring on [of water].” I have chosen the original chapter title for the sake of clarity. b    For “fingers” the manuscripts of the first redaction have “hands.”

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2. The threefold ablution of the priest – done in the beginning, middle and end – designates the cleansing of his thoughts, words, and actions; or, the purging of original, mortal or venial sin; or, of what is done through ignorance, negligence and intention: the saving sacrifice is offered for the cleansing of these offenses. Still, this ablution can also refer to the ablution of Baptism, whose form Christ instituted after the Resurrection, saying: Go and make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit (Mt 28:19). He who believes and is baptized shall be saved (Mk 16:16). 3. Fittingly, the priest rinses his fingers and consumes the ablution at the right corner of the altar, or he at least turns in that direction: first, on account of the reason given under the heading, On the washing of hands.a Second, because that corner signifies the Jewish people, from whom Christ took His human nature. Just as He took His nature from them, so too did He accomplish the purging of that nature that He took from them of all its defects, since He was killed by them, and that death was followed by the Resurrection, by which He cast off all these defects and received the opposing virtues. Therefore, to represent this, he rinses his fingers and consumes the ablution on the right corner of the altar, or at least facing it. Third, as some say, this purification designates the hand-washing that Pilate did to be spared of the blood of a just man, which fell upon the head of the Jews (cf. Mt 27: 24–25), which is signified by the right corner of the altar. To this end, some, having swallowed the ablution, tip the chalice to show that the sepulcher is empty, because Christ has risen and is no longer there.

Rationale, 4.3.4 sq.

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[56] On the Postcommunion [Antiphon]

1. The antiphon, which is called the Postcommunion by many, is so-called because it comes after the reception of communion [post communicationem], or it is chanted as a sign that communion is finished. Now in the early Church, all of the faithful, on whatever day it was, used to take communion with the Body and Blood of Christ, as was said under the heading, On the communion of the priest,a and immediately after communion, they used to do this chant so that the people could show that they gave thanks and praise for having received the Body and Blood of Christ. But on account of the sin surrounding us, in the times that followed, it was decreed that the people would take communion three times per year, and that the priest would sacramentally receive every day on behalf of everyone, as was said under the heading, On the kiss of peace.b Precisely who introduced the practice of singing this antiphon is unknown. 2. This antiphon signifies the joy of the Apostles over the Resurrection of Christ, according to this text: They rejoiced at the sight of the Lord (Jn 20:20), and they marveled for joy (cf. Lk 24:41). That this is chanted, in some churches, alternately by the choir, The reference is incorrect; it should be, On the kiss of peace, in Rationale, 4.53.3. b   Rationale, 4.53.3. a  

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implies that the disciples took turns proclaiming the joy of the Resurrection to each other. Thus the two disciples, when they found the eleven gathered together, along with those who were with them, saying that the Lord had truly risen and that He had appeared to Simon, they proclaimed what had happened on the road, and how they knew Him in the breaking of the bread (cf. Lk 24:33–35). The Postcommunion is sung by everyone, to note communal joy, and that the Lord appeared to all the disciples. 3. Therefore, it is a communal act of giving thanks, according to this text: The poor shall eat and be filled; they shall praise the Lord (Ps 21:27). Still, the final prayer, about which we will soon speak, can properly be called a “Postcommunion.”

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[57] On the Final Prayer and “The Mass is Ended”

1. When the ministrya of communion has been completed, the pontiff or priest kisses the altar, indicating that he firmly believes and consents to the things that were done regarding the sacrament; and turning around, he greets the people, and then returns to the right side of the altar, signifying that at the end of the world, after the death of the Antichrist, the preaching of Christ or Christ Himself will return to the Jews who first rejected Him; then they will be converted and the rest of Israel shall be saved. 2. And raising his hands, he completes the final prayer, which is properly called a “Postcommunion” prayer, in which he asks in prayer and gives thanks for the reception of the sacrament, saying the Collects that correspond in number to the Secrets.b He prays for those who came forward for communion with the Eucharist. This prayer signifies the prayer of our head, Jesus Christ, who intercedes daily for us before the Father. It also signifies that the Apostles persevered in prayer after the Ascension of the Lord. But the end of the final prayer – where it says: “Through our Lord, Jesus Christ, Your Son,” etc. – signifies that we have an advocate in heaven before the Father.

Some manuscripts have “mystery” for “ministry.” For a full explanation of what Durand means here, see Rationale, 4.15.16.

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It should also be considered that the priest who is about to say the Postcommunion prefaces it with: “The Lord be with you,” and, “Let us pray,” standing in front of the middle of the altar; then passing over to the right corner of the altar, he recites the prayer; when finished, he returns to the middle of the altar where he says: “Through our Lord,” etc., which was discussed under the heading, On the greeting.a 3. Concerning these things, it should be noted that the right corner of the altar signifies the Jewish people, and the left, the Gentiles. The preaching of Christ and of His Gospel began with the Jews and then passed over to the Gentiles before it had to come back again to the Jews: to signify this, the priest moves from the right side to the left side of the altar, and then the opposite; therefore, it is fitting that the Postcommunion, which is almost the end of the Mass, is said at the right corner of the altar. But because the middle of the altar represents faith in Christ and in God Himself, in whom both peoples are united, to whom they are returned and completed, therefore, “Through our Lord,” etc., is said there, which is, in effect, the end of the Postcommunion prayer. The Lord Himself is the one who leads each people to seek Him, and illuminates them, and therefore, “The Lord be with you,” is also said in the same place. Whatever good thing we ask for in prayer, we obtain from Him; therefore, “Let us pray,” is said in the same place. This was discussed under the heading, On the movement of the priest.b 4. And note that during the Ember Days of September,c this Postcommunion prayer is said: “O Lord, we ask You, may Your sacramental mysteries perfect in us what they contain, so that what we now perform in outward form, we may grasp in the truth of these things.”d Rationale, 4.14.11. Rationale, 4.23.2. c    A reference to the Ember Days, or days of fasting. They were prescribed as fasts at the beginning of each of the four seasons (literally, Quatuor tempora) of the calendrical year. They were universally prescribed and arranged by Pope Gregory VII (r. 1073–1085). d    Perficiant in nobis, quesumus domine, tua sacramenta quod continent, ut que nunc in specie gerimus, rerum veritate capiamus. H 719, Deshusses 1: 278. a  

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Gregorya explains the final part of this prayer as follows, when he says: “The priest desires that the Body of Christ, which is now here under the species of bread and wine, be one day grasped, through a clear vision, for what it is really revered to be; so much so that some expound, in this instance, not unreasonably, on the true presence of the flesh and blood, and of their efficacy; that is, of their remission of sins.” More was said about this prayer, under the heading of the seventh part of the Canon, under the words, “Mystery of Faith.”b Fittingly, when the prayer is finished, he greets the people again, saying: “The Lord be with you.” Concerning this greeting, it should be noted, as we read, that after His Resurrection, Christ greeted His disciples twice, saying: Peace to you (Jn 20:19), and again: Peace to you (Jn 20:26); this was done as a sign of a double peace; namely, peace of heart and the peace of eternity, which according to the Prophet (cf. Isa 57:19), is a peace above all peace, about which the Lord said to the Apostles: Peace I leave you; my peace I give you (Jn 14:27). This double peace is implied by the double kiss of the priest; namely, when he first kisses his minister and when afterwards, he kisses the altar. Thus, the first greeting, which was done before the prayer, signifies that blessing which, as we read, Christ gave His disciples when He was about to ascend into heaven; for as Luke recounts: Now He led them out towards Bethany, and He lifted up His hands and He blessed them. And when He had blessed them, He parted from them and was raised up into heaven (Lk 24:50–51). Thus, after the final greeting has been made to the people – which signifies eternal life – which the priest does after the prayer is completed, the deacon proclaims, with a raised voice: “The Mass is ended,”c representing what was said to the Apostles: This Jesus who was taken up from you into heaven, etc. (Act 1:11). De cons. D.2 c.34, Friedberg 1: 1324–1325. This is not a direct citation of Gregory the Great, as presented in the Decretum. It is extracted from Lanfranc, De corpore et sanguine Domini, c. 20, PL 150: 436B–C. b    Rationale, 4.42.20. c    Ite missa est. In Latin, the first word, “Ite” is in the imperative form, and is a command to “go forth.” Durand’s explication is built around the original meaning of the Latin phrase: “Go forth, you are sent,” or, “Go, you are dismissed.” a  

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5. It should also be noted that the Mass ends in three different ways. First, it ends with: “The Mass is ended,” and this is on solemnities, as often as “You are God, we Praise You,”a and “Glory to God in the Highest” b are sung, as will be discussed in the prologue of the seventh part;c and it is as if he says: Return to your own affairs, because the saving host has been dispatched [missa est] or offered to God for the human race, as was discussed in the prologue of this part.d Or, he announces to the people that the Mass is ended or the prayers have been finished, since it was decreed in the Council of Orléans:e “That no one should exit the church until the announcement is made by the minister.” Or, the sense of it is: “The Mass is ended,” that is: Go behind Christ, and follow Him. For we must not stand idle in this world (cf. Mt 20:6), but hasten towards the fatherland through good works, which we can easily do, because the pleasing victim has been dispatched [missa est] to the Father, through whom the underworld has been shattered and the entrance to paradise has been unlocked. And when saying: “The Mass is ended,” he directs his face toward the people, because we direct our words to those who are present whom we are dismissing, and we are accustomed to facing those to whom we are directing our words, just as when “The Lord be with you,” f or “Pray, brothers,”g is said, as was discussed under the heading, On the bowing of the priest.h But when he is saying: “Let us bless,”i or “May they rest in peace,” j or “Let us pray,” k he does not stand facing the people, because he is not addressing Te Deum laudamus. Gloria in excelsis Deo. c    Rationale, 7.1.37–38. d    Rationale, 4.1.14. e    De cons. D.1 c.65, Friedberg 1: 1312. f    Dominus vobiscum. g    Orate fratrres. h   Rationale, 4.32.3. i    Benedicamus. j    Requiescant in pace. k    Oremus. a   

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them in particular, but he directs his face toward the east and his mind toward God.a 6. When “The Mass is ended” has been said, the clergy and the people, rendering thanks, respond: “Thanks be to God,” b imitating the Apostles who, filled with adoration, returned to Jerusalem with great joy, and they were in the Temple, praising and blessing God. And as some assert, “Thanks be to God” is an insertion expressing gratitude or congratulations, which is taken from Exodus (cf. Ex 12:31 sq), not according to a literal reading, but in the spiritual sense, since the people of Israel, with the permission of the Pharaoh, went out from Egypt; or, with the freedom granted by Cyrus, when they returned from the Babylonian captivity to Jerusalem, they gave thanks to God (cf. 2 Chr 36:22–23; Ezra 1:3 sq). So too the Apostles, after the Ascension of the Lord, returned to Jerusalem, blessing the Lord; and so too, after we have received the final blessing, we shall go to the celestial fatherland, where we shall always be giving thanks. The Apostles also used to give thanks in their preaching: Give thanks (1 Thess 5:18); Pray without ceasing (1 Thess 5:17). It can also be said that when the priest is beginning: “Glory to God in the Highest,” he signifies the Angel announcing the ineffable joy of Christ’s birth to the shepherds. “The Mass is ended” designates the arrival of the shepherds at the place of Christ’s nativity, as will be discussed in the prologue of the seventh part.c The choir responding: “Thanks be to God,” represents what Luke reports: And the shepherds returned, glorifying God for all the things they had heard and seen (Lk 2:20). 7. The second form by which the Mass is ended is: “Let us bless the Lord;” namely, on ordinary days, and generally, when the previously noted canticles of joy are not sung, through which the people are invited to give thanks, since after all things, we ought to humble ourselves before God; and this is taken from the Apostle (cf. 2 Cor 1:3), or the Psalms (cf. Ps 15:7), or the hymn of the Durand’s source is Sicardus, Mitrale, 3.8, PL 213: 143C; CCCM 228: 213–214. Deo gratias. c    Rationale, 7.1.1 sq. a   

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three boys (cf. Dan 3:26 sq), where it says: “Let us bless the Father and the Son,”a and the response is: “Thanks be to God,” which as was previously said, refers to the joy of the Apostles. More is said about this near the end of the prologue of the fifth part.b And the people saying: “Thanks be to God,” returning to their own affairs, signify the disciples returning to Jerusalem, giving thanks, after the Ascension. Concerning these things, it must be said that in the early Church, when the ministers of the Church used to celebrate Mass without the people present, they concluded with: “Let us bless;” but when the people were present, since they would not know when the Mass would end, the ministers would say: “The Mass is ended.” Still, in some places, the first Mass of the Lord’s Nativity is finished with: “Let us bless,” on account of the fact that the Nativity of the Savior, which is celebrated in that Mass, was announced by an Angel to only a few: namely, the shepherds, which the ministers figuratively represent. And besides, it often happens that the ministers are the only ones present. Still another reason will be described in the sixth part, under the heading, On Advent.c On days of fasting, the Mass is concluded with: “Let us bless,” to note that if the Lord must always be blessed, we must do so all the more during that time. “Let us bless” also signifies the same thing as “blessing,” which will be discussed again under the heading, On the blessing.d 8. Third, the Mass is finished with: “May they rest in peace:”e namely, in a Mass for the Dead; and then the response is: “Amen;” that is, let it be, for it is hoped that eternal rest is granted to them. 9. To conclude, the end of the Mass signifies the end of the world; “The Mass is ended,” or “Let us bless,” the liberty which shall be given to the just in the fatherland where they shall always bless God.

Benedicamus Patrem et Filium. Rationale, 5.2.62–63. c   Rationale, 6.2.5. d   Rationale, 4.59.1. e    Requiescant in pace. a   

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[58] Why the Priest Kisses the Shoulders of the Pontiff

1. When “The Mass is ended” has been said, in some churches, the priest who assists the bishop kisses the table of the altar and the right arm of the pontiff, showing that he is the pontiff in whom, according to the figure of the Law, the right arm marked the separation of the saving victims and the peace offerings (cf. Num 29:39). Fittingly, the shoulder is an expression of dominion, according to what the Prophet says: Upon His shoulder dominion rests (Isa 9:6). The dominion of the Savior is truly expressed in the voice of the Angel, the Prophet and the Law. The Angel said to the Virgin: And the Lord God shall give Him the throne of David His father, and He shall reign in the house of Jacob forever. And of His kingdom there shall be no end (Lk 1:32–33). The Prophet says: Your seat, O God, stands forever; a tempered rod is your royal scepter; therefore your God has anointed you with the oil of gladness, above your fellow kings (Ps 44:7–8). In the Law, Moses says: Rejoice, O heavens, with Him (cf. Deut 32:43),a and let all the Angels of God adore Him (Hebr 1:6).

This is a variant reading of the text of Deuteronomy in the Vetus Latina or Old Latin translation of the Bible. a  

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2. And to designate this, in the Roman Church,a the shoulder of the pontiff is kissed three times as a sign of reverence: namely, by the headmaster [primicerius]b of the choir, at the beginning of Mass; by the deacon, in the middle; and by the priest, at the end of Mass.

a    Durand is referring to the practice of the Diocese of Rome, not the universal Church. b   Primicerius: there is no direct English equivalent for this late Latin term. It can refer to the head of a government office, a chancellor, or the headmaster of a school of young clerics.

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[59] On the Final Blessing

1. When the altar or the shoulder of the pontiff has been kissed, the bishop or the priest blesses the people. It is customary, after communion, for there to be a blessing since, as we read at the end of Luke, after Christ prayed on the cross, and ate with His disciples, and gave them what remained, raising His hands, He blessed them (cf. Lk 24:43; Lk 24:50). Thus, the Council of Orléansa decreed that the people cannot depart from the church before the blessing of the bishop, or, if he is not present, of the priest. 2. This final blessing over the people signifies the sending of the Holy Spirit which, when the Lord was ascending into heaven, was sent from heaven to the Apostles, according to what He had promised them: You shall receive the power of the Holy Spirit coming upon you (Acts 1:8), as was discussed under the heading, On the final blessing.b Thus, this blessing is expressed through spoken words and a sign of the cross, because this sending forth of the Spirit was made known by a rush of wind and tongues of fire, according to the text: And suddenly there came a sound from heaven, as of a mighty wind coming (Acts 2:2), and there appeared to them parted tongues, as of fire (Acts 2:3). And even though the Holy Spirit was especially sent to the Apostles, nevertheless, because the works of the Trinity are indivisible, this sending forth was the De cons. D.2 c.65, Friedberg 1: 1312. Rationale, 4.47.4.

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work of the whole Trinity. For that reason, the bishop does that blessing in the name of the Trinity, supported by the authority of the Psalmist, saying: May God, our God bless us; may God bless us (Ps 66:7–8).a 3. Second, this final blessing signifies this final blessing: Come, blessed to my Father, etc. (Mt 25:34). 4. Third, it signifies the blessing that Christ gave His disciples as He was about to ascend into heaven; thus, when he is giving that blessing, the priest turns towards the east, as if he were commending himself to Christ ascending. 5. To continue, the authority of the Law expressed the form of the blessing, with the Lord saying through Moses: And they shall invoke my name upon the children of Israel, and I will bless them (Num 6:27). And later the Prophet says: And I will pour out upon you the spirit of grace and of prayers (Zech 12:10).b Later, Aaron, after he had sacrificed, extended his hands toward the people and blessed them, in Leviticus chapter 9 (cf. Lev 9:22). Next, Moses and Aaron, when they finished offering the victims and holocausts, went into the Tabernacle of the Testimony, and afterwards, when they came out, they blessed the people, at the end of Leviticus chapter 9 (cf. Lev 9:22–23). Therefore, these final blessings are taken from the Old Testament, since Jacob, at the end of his life, blessed his son (cf. Gen 49:28–29); and Moses blessed the people before his death (cf. Deut 33:1 sq), just as Christ blessed the disciples, as was previously said. And so it is, when we take our leave, we ask for a blessing for our companions or a protective blessing. These blessing are also taken from the blessings that the Lord decreed must be done upon those who observed the Law, on Mount Garazim, just as those who transgressed the law were cursed on Mount Ebal (cf. Deut 11:29); this is the origin of excommunication. 6. Normally, the greater one blesses the lesser one; thus, Abraham was blessed by Melchizedek, and not the other way around Durand exegetes the three references to the name of “God” in the Psalm as a Trinitarian reference. b    This is a truncated citation of Zech 12:10. a   

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(cf. Gen 14:17–24). Therefore, no priest, without the approval of his superior, should endeavor to give a blessing; on the contrary, with the bishop assisting at Mass, the priest celebrating reverently asks his permission for all he does, and for the blessing. Still, the priest celebrating the Mass can give the blessing with the bishop present and with his permission, if the bishop does not wish to give the blessing; otherwise, the priest cannot do this, as we are warned in the previous decree from the Council of Orléans;a for, according to Jerome,b a priest can bless the people, he who did not fear to consecrate Christ.c 7. What we read in the Council of Carthage:d “That is it not permitted that a blessing be done by the priest over the people in church,” should be understood as referring to the solemn blessing, which can only be done by the bishop, which is done with these words: “May the name of the Lord,” etc.e To continue, an episcopal blessing is done in the manner of the imposition of hands, so that the bishop saying the blessing holds his hands elevated over the people, in the manner of Aaron (cf. Lev 9:22), and following the example of Christ, who, as was previously said, ate in the presence of His disciples, and when He was ascending into heaven, raised His hands and blessed them (cf. Lk 24:50–51). Therefore, only the bishop can put forth his hands, because, as we read in the Acts of the Apostles, only the Apostles did the laying on of hands, and no one else among the disciples (cf. Acts 6:6): therefore, only the bishop can give a solemn blessing. Fittingly, after the solemn blessing that is given by the bishop before the “Lamb of God,” it is not appropriate that another solemn blessing be done later, at the end of Mass.

De cons. D.2 c.65, Friedberg 1: 1312. (Ps.-)Jerome, Opusculum de sept. ord. Eccles., Ep. 12.6, PL 30: 155A–B. c    Here Durand means that a priest who consecrates the Body and Blood of Christ should have no hesitation in blessing the people in His name. d    C.26 q.6 c.3, Friedberg 1: 1036. The Council to which Durand refers is not correct; the Decretum has concilio Agathensi, or the Council of Agde. e    Sit nomen Domini. PGD, 3.19.23, Andrieu 3: 647; PGD 3.25.10; 12, Andrieu 3: 655–656. a   

b   

489

563

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In a Mass for the Dead, there is no blessing given, as was discussed under the heading, On the fraction of the host.a 8. “May the tribute of my worship be pleasing,” etc.b Because, as Luke provides testimony, in Acts chapter 1, the Lord Jesus, after He had spoken to the disciples, blessed them and was raised into heaven (cf. Lk 24:50–5), and sits at the right hand of God, the priest therefore does not only direct his prayer to Christ alone, who was received into a cloud out of their sight (cf. Acts 1:9), but to the whole Trinity, saying: “May the tribute,” etc. When this prayer is finished, he kisses the altar, showing through this act, that he devoutly affirms with his total mind and body everything that he has done here. When this is done, moving out of the sight of the people, he goes into the vestry or a curtain is drawn, representing, as was said, that when Christ ascended into heaven, He was taken into the clouds, from their sight; and, as we read at the end of Luke: He parted from them and was carried up to heaven (Lk 24:51). But if a bishop has assisted at the Mass of a priest, the priest, after he kisses the altar and removes his priestly vestments, immediately approaches the bishop, and genuflecting before him, kisses his hand: by this act he is figuratively representing the great obedience of the Son, who obeyed the Father in the Incarnation, the Passion and the Ascension, as well as in other things, which the priest represented in the Office of the Mass; and he is showing himself to have true faith in Him and to be affirming belief in Him. The pontiff blesses the priest, as if he were saying: This is my blessedc Son, etc. (Mt 17:5). 9. Then they sing these hymns: “Blessed,”d and “Praise,”e either as a whole, or in part, because we ought to give thanks to God for all good things, whom we shall praise through all eternity. Thus

Rationale, 4.51.24. Placeat tibi. OrdPC, Van Dijk and Walker: 524. c   Durand has altered the text of Vulgate from dilectus, or “beloved,” to benedictus, or “blessed.” d    Benedicite [Dan 3:47 sq]. e    Laudate [Ps 150:1 sq]. a  

b   

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in the Council of Agde,a we read: “After the end of the Mass at Matins or at Vespers, that is, the Masses that are said in the morning or around mid-afternoon, after the hymns – that is, after the priest shall have said, ‘Blessed’ and ‘Praise’ – they shall read chapters from the Psalms: namely, Let all Your works, O Lord, praise You, etc. (Ps 144:10); and the people, brought together for prayer, that is, for the sake of prayer, are dismissed with a blessing by the bishop in the evening.” From what is said regarding “the evening [ad vesperam],” we can deduce that this decree is speaking about Masses said during Lent after which Vespers is immediately sung. And so this implies that the bishop or priest must not give a blessing until after Vespers has been sung; but this is nevertheless not the practice. 10. Finally, even though it is beyond the bounds of this discourse, it should be noted: the blessing of the table can be started in two forms. First, because the one in a greater position beginning the blessing says: “Blessed,” and the rest respond: “Lord,” because just as we must bless the Lord through our acts of thanks – which the greater one encourages us to do by saying, “Blessed” – so too do we need to be blessed by the Lord through His infusion of grace, which those hoping for this infusion ask for by responding “Lord,” meaning: may the Lord bless with the infusion of His grace. In the second form, when the greater one begins with: “Blessed,” the rest of them similarly respond: “Blessed,” to show that we ought to encourage each other to offer a blessing to God. In can also be said that in the first form, reverence for God is reflected, for when they respond: “Lord,” it means: may the Lord bless us, because we are not worthy to be blessed. But in the second, this reverence is directed to the superior, for when they respond: “Blessed,” it means: bless us, father, for the younger one should not bless in the presence of the one who is greater. Then, when the greater one begins the verse, the others assist him in saying it, to note that those who are lower are the assistants of those who are their superiors in bearing their burdens. In some churches, the boys bless the tables of prelates on account of the De cons. D.5 c.13, Friedberg 1: 1415.

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491

564

Rationale

565

fact that the duty of the lector is to bless bread. But it is nevertheless more fitting that this be done by prelates, following the example of Christ, who blessed the table at Emmaus, in front of the two disciples (cf. Lk 24:30). After all of this, in some churches, the bread that must be distributed to the people must be blessed by the priest, following the example of Christ, who blessed five loaves and fed five thousand men (cf. Mt 14:17–21); this bread was discussed under the heading, On the kiss of peace.a Then the priest and the others return to their own affairs. The priest returning to his own place is Christ, who, having finished His mission, ascended to the Father in glory; the faithful, too, will return and will be freed from the exile of their imprisonment and be carried off into the freedom of glory.

Rationale, 4.53.1.

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492

INDICES

Index of Biblical Citations

Genesis 1:1 1:2 1:3 1:6-7 1:31 2:10 4:1-24 4:4 4:4-5 4:8 9:21-23 14:17-24 14:18 14:18-20 14:22 17:5 18:1-2 18:1 sq 18:27 19:1-2 19:26 22:1 22:1-19 22:2 22:18 27:26 33:1 42:6 42:23 49:28-29

Exodus 2:3 3:2 4:9 7:10 7:14 sq 12:1 sq 12:1-10 12:3 12:6-7 12:6 12:7 12:11 12:18 12:19 12:20 12:31 sq 13:21 14:15 16:1-21 16:18 17:10-12 17:12 19:16-25 20:1 sq 20:24 20:25 20:26 23:15 24:8 24:18 25:1 sq

227 229 277 155 210, 403 96 328 301 388 410 251 489 332, 388 250 157 389 318 118 169 318 338 423 328 388 96 465 318 318 138 488

495

439 280 338 338 279 285 328 330 331 285, 330, 360 80 293, 331 285, 334 334 334 483 108 292 328 332 157 295, 415 432 18 195, 394 116 394 259 363 108 55, 56

Index of Biblical Citations

25:10 25:10-22 25:20 25:23-30 28:1 sq 28:40 29:33 29:38 30:1 sq 30:10 30:37-38 32:13 33:22 33:23 34:1 sq 35:1 sq 35:5 35:29 36:6 37:1 sq 38:8 40:1 sq

373 247 466 96 79 334 313 334 79, 313 145 113 313 108 123 99 99 260 260 262 56 79 79

Leviticus 1:4 2:13 4:4 6:5 6:12 7:12-13 9:13 9:22 9:22-23 11:44 16:12 16:12-13 16:18 17:14 23:1 sq 23:16 23:16-17 23:18 23:20 23:21 23:26 24:5-7

261, 387 333 261 395 93 335 444 488, 489 488 286 311 212 299 359 262, 356 357 336 263 357 263 154 247

Numbers 4:6-9 6:27 8:6-7 10:35 10:36 12:15 16:46 19:2 19:8 19:11-13 19:13 19:20 19:22 21:4 29:39

201 488 81 89 89 230 120 55 475 81 81 81 59 376 485

Deuteronomy 6:4 6:13 7:1 11:11 11:29 12:1 sq 12:13-14 18:15 22:10 25:4 31:1 sq 32:43

226 317 419 172 488 260 69 92 132 199 488 485

Joshua 1:12-18 6:1-27 15:19

462 100 183

Judges 6:39-40

496

192

Ruth 2:4

134

1 Samuel 6:19 21:1-15

269 345

Index of Biblical Citations

Tobit 4:7 4:18 6:8 11:13-17 12:12 13:22

2 Samuel 6:6-7

269

1 Kings 1:13 8:12

292 108

2 Kings 5:14 8:62 sq

230 259

Esther 5:2

465

3 Kings 8:1 sq 19:7-8

157 176

2 Maccabees 1:23 12:43

274 261

4 Kings 2:20

81

1 Chronicles 8:22 17:16 22:9

157 339 436

2 Chronicles 1:10 2:20 5:13 5:13-14 12:10 15:2 29:20 sq 29:27 36:22-23

338 84 108 108 260 134 26 236 483

Ezra 1:3 sq 8:4 8:8-9 9:6 10:4-20

483 233 232 277 264

Nehemiah 8:1 sq 8:1-6

209 212

Job

497

260 260, 261 121 279 67, 394 104, 176

7:1 7:7 19:25-26 26:11 31:37

420 308 230,231 278 441

Psalms 2:7 3:6 3:9 4:5 4:9 6:7 6:9 7:10 8:3 9:8-9 15:7 15:10 17:10 17:11 18:2 18:5 18:6 19:3 21:5 21:17-18 21:27 22:5 23:1

227 228, 450 454 292 397, 412 239 145 308 180 229 483 302 107 203, 228 422 202 91, 128 305 132 228, 406 478 333, 443 247

Index of Biblical Citations

23:10 24:6 25:1 25:2 25:6 26:6 26:13 27:3 29:6 31:5-6 32:6 32:9 33:2 33:9 34:3 35:7 35:9 36:11 37:4 39:7 39:7-8 42:1 42:1 sq 43:27 44:7-8 44:8 46:2 49:3 49:9 49:12 49:14 49:16 49:23 50:3 50:4 50:4-5 50:18 50:18-19 50:19 50:21 55:13 56:9 64:5 65:12 65:17 66:2

66:7-8 67:11 67:18 67:21 67:26 67:30 68:24 68:29 71:7 72:3 75:2 75:3 76:7 79:2-3 80:4 83:1 sq 83:3 83:5 83:6-7 83:7 83:8 84:1 sq 84:8 85:1 sq 87:6 88:7 88:9 90:7 91:13 92:1 94:2 95:1 96:8 97:1 98:5 99:1 99:3 101:6 101:14 102:10 102:22 103:5 103:15 104:3 105:6 108:5

282, 287 308, 401 79 424 78, 79, 120, 240 142, 236 231 461 438 107 277, 282 338 277 431 401 198 443 398, 425 431 328 147 108 107 245 485 86, 227 181 229 328 309 57, 309 59, 197 328 401 239 427 248 248 57, 145 57 398 228 163 399 416 387

498

454, 488 199 102 228 102 260 19 325 117, 319, 389 319 202 412 234 86 99 75 429 189 172 126 430, 441 75 86 75 120 283 248 239 179 179 75 133 178, 210 179 195, 318 179 276 227 127 403 277 342 333 279 425 325

Index of Biblical Citations

108:7 108:8 108:18 109:1 109:4 109:7 110:2 112:1 113:11 115:1 sq 115:8 115:17 117:1 sq 117:16 117:25 117:26 118:103 119:5 125:6 126:1 126:2 129:1 sq 131:11 134:6 136:1-2 136:6 136:7 137:1 138:8 140:2 140:10 144:10 147:13 147:18 148:2 148:4-5 149:5 Proverbs 3:9 4:4 9:1 9:5 18:17 24:16

31:14

325 325 325 124, 206, 228 332, 389 257 428 177, 180 347, 428 75 57 328 288 142, 166 288 288 199 182 109 168 289 75 96 347 182 106 308 67 287 112, 158, 200, 265, 266 185 491 454 229 277 278 179

Ecclesiastes 1:2 1:7 10:1 Song of Songs 1:1 1:3 2:4 2:6 3:10 4:6 4:9 4:15 4:16 5:6 6:8 6:10 8:3

260 126 305 51, 427 107 82

499

114 205 210 217, 293 115, 465 178 18, 309 142, 194, 196 143, 322 106, 203, 204 187 197 293 210 305 287 194, 196

Wisdom 3:4 3:7 5:4-5 10:21 16:20 18:14

314 179 431 18 332 130

Sirach 1:27 15:5 45:19 45:20 50:16

423 143 265 265 249

Isaiah 1:3 1:13 1:15 1:16 2:3 3:1 sq 6:2 6:2-3

132 248, 266 155, 158 78, 240 195,196, 197 79 281 226, 282

Index of Biblical Citations

6:3 6:8-9 7:14 9:5 9:6 11:1 11:1-3 11:2 11:2-3 11:10 14:13-14 16:1 20:1 sq 24:2 26:12 28:1 sq 28:10 28:13 29:13 30:27 33:2 35:3 40:9 40:12 42:1 43:6 43:10 52:11 53:3 53:4 53:5 53:6 53:7 57:19 61:1 61:10 63:2 65:2 66:1 66:24 Jeremiah 1:14 3:19 23:6 31:33

285, 286 196 227, 357, 377 98 395, 412, 485 20 97 418 418 103, 228 203 85, 458 196 19 246 132 132 87 132, 275 287 127 157 202 226 389 203 161 79 378 372, 378 392 378 270 481 86 115 333 406 278 399

Lamentations 1:12 3:20

406 82

Barauch 3:38

197

Ezekiel 1:16 9:4 14:12-20 18:21 18:22 18:24 33:31-32 36:25-26 36:26 47:1-2

466 294 458 307 307 308 54 81 203 83

Daniel 1:12 3:26 sq 3:34-35 3:39-40 3:40 5:17 7:10

423 484 313 267 207 301 281

Hosea 4:11 11:4 13:14 Joel

203 395 192, 196 203

500

430 464 228, 412, 470

1:17 2:17

432 2:17

Amos 3:6 8:10

424 54

Micah 5:5 6:2 6:8

117 229 57

Index of Biblical Citations

Habakkuk 2:3 3:3 3:10

87 145, 202 382

Zechariah 11:12-13 12:10

325 488

Malachi 2:2 2:7 3:23 3:24

58 210 192 92

Matthew 1:1 1:1-17 1:18 1:21 2:1 2:2 2:11 2:12 3:2 3:3 3:8 3:17 4:4 4:11 4:19 4:19-20 4:20 5:1-2 5:3 5:3-4 5:4 5:5 5:6 5:7 5:8 5:9 5:14 5:16 5:17 5:23-24

5:24 5:39 5:44 6:1 sq 6:4 6:7 6:9 6:9-13 6:10 6:11 6:12 6:13 6:14 6:14-15 6:16-21 6:17 6:21 7:7 7:18 7:23 7:29 8:8 8:11 9:13 10:5 10:7 10:10 10:22 10:27 10:40 10:41 11:2-5 11:9 11:25 11:27 11:30 12:18 13:41 13:43 14:14 14:17-21 15:6 15:13 15:17 15:18-19 15:22

96, 212, 214 95 213 227 213 98 98, 260 198 93, 171 160 171 327, 328, 388 427 191 173 175 173 233 202, 419 418 419, 425 176, 178, 419, 427 419, 427 419, 429 419 419 83 200, 416 167 301

501

232 206 309 432 232 155, 416 422 155, 415 287, 310, 416, 428 427 417, 426 417, 423 432 425 214 77 275 416 59 307 163 379 430 191, 248 192, 225 197 199 198 202 200 199 166 223 108 421 199 389 430 385, 430 19 492 53 53 350 78 225

Index of Biblical Citations

15:24 15:28 17:3 17:5 18:10 18:10-11 18:16 18:20 18:31-35 19:27 19:28 20:1-16 20:6 20:9 20:28 21:1 sq 21:8 21:9 21:10-13 21:22 21:43 21:46 22:21 22:32 22:37 23:3 23:6 23:13 23:34 24:28 25:20 25:33 25:34 26:1 sq 26:6 26:6-7 26:6-13 26:6-16 26:13 26:15 26:16 26:26 26:27 26:26-27 26:27-28

26:28

192, 224 225 92 490 68 214 436 93 425 205, 314 169 401 482 265 160, 251 285 106 209, 286, 288 269 119 430 299 317 231 429 167 103 399 102 452 409 191 430, 488 300 270 264 344 346 265 300 299 51, 326, 336, 348, 352, 360 346, 352, 462 329 326

26:29 26:30 26:31-32 26:35 26:36 26:37 26:38 26:39 26:39-44 26:42 26:43 26:46 26:48 26:49 26:67 27:18 27:24 27:24-25 27:45 27:50 27:51 27:54 27:59 27:60 27:66 28:1 28:1-10 28:2 28:5 28:9 28:10 28:18-20 28:19 28:20 Mark 1:1 1:14 9:48 11:1 sq 11:9-10 11:10 11:11 14:3

502

253, 336, 360, 362, 392 346, 361 275 258 258 290 406 406 155, 270, 391, 421 391 290, 391 391 391 391 391 392 300 240, 393 476 60 410 162, 404 295, 400, 407, 410 243 412 439 213, 438 141 259 440 141, 440 105 214 226, 476 309 212 191 333 285 286 263, 286, 288 263 270

Index of Biblical Citations

14:3-9 14:12 14:22 14:23 14:24 14:28 14:33 14:34 14:36 15:1 15:13-14 15:14 15:25 15:34 15:38 15:43 15:46 16:1 16:1-3 16:5 16:15 16:16 16:19

344 261 336, 352 346 336 292 406 406 421 392 60 300 60, 405 417 162, 205 411 380 213, 264 438 194 192, 204, 225 476 382

Luke 1:5 1:17 1:28 1:32-33 1:34 1:35 1:38 1:42 1:44 1:46 1:57 1:76 2:2 2:10-11 2:13 2:13-14 2:14 2:15-20 2:20 2:21 2:22

212 92, 114 227 485 417 227, 286 417 328 417 417 213 160 483 130 98 131 117, 130, 133, 139 213 483 213, 214 213

2:29 2:30 2:42 2:46 2:48 3:1 3:21 3:40 4:14-15 4:16-18 4:18 4:20 4:21 5:20 5:26 5:31 5:32 6:19 6:38 7:16 7:32 7:36-38 7:37 7:37-38 7:45 7:47 8:5 8:5-7 8:10 9:3 9:6 9:26 9:62 10:1 10:2 10:3 10:4 10:5 10:17 10:24 10:31-32 10:38 11:1 11:2 11:3 11:5

503

85 85 213 168 417 213 213 345 200 146 86 146 292 230 179 191 191 200 403 179 173, 185, 217 264 195 77, 273 465 230 209, 214 377 19, 116, 210, 211 197 197 207 123, 141 200 159, 196 416 197 118, 204 200 86 92 214 118, 155 310, 416 310, 428 427

Index of Biblical Citations

11:5-13 11:7 11:9 11:10 11:10-12 11:11 11:13 11:20 11:21-22 12:35 15:3-7 15:8-9 15:23 16:16 17:10 17:11-16 17:21 18:13 18:34 18:43 19:4 19:5-6 19:13 19:47 21:18 21:25 22:4 22:12 22:14-20 22:15 22:19 22:20 22:20-21 22:28-30 22:29 22:32 22:36 22:40 22:42 22:43 22:43-44 22:46 23:34 23:41-42 23:43

23:45 23:46 23:48 23:49 23:55-56 23:56 24:5 24:13 sq 24:13-35 24:20 24:27 24:30 24:32 24:33-35 24:41 24:42 24:42-43 24:43 24:44 24:45 24:46 24:47 24:48 24:50 24:50-51 24:50-55 24:51

297 167 167 297 214 167 421 430 228, 436 102 131 131 51 161 167, 475 230 430 108 404 179 417 103, 379 169 299 363 282 110 246 267 360 51, 52, 252, 336, 348, 352, 360,380 346, 360 346 361 362 268 205 268 123, 404 382, 391 391 142, 236 158, 406, 417 400 400, 417

John 1:1 1:3 1:6 1:9 1:14 1:16 1:16-17 1:23 1:27 1:29 1:30 1:35-36 2:1-11 2:3 2:5 2:19 2:24-25

504

162 413, 417 400 400 435 419 449 452 444 300 96 468, 469, 492 466 478 477 470 468 469, 487 97 116 137 208 208 487 481, 489 490 158, 490 212 277, 403 223 352 338 404 169 160 166 161, 456 161 171 338 417 417 83 71

Index of Biblical Citations

3:5 3:8 3:14 4:19 4:23 5:7 5:14 5:43 5:46 6:34 6:37 6:41 6:48 6:51 6:51-52 6:54 6:55 6:56 6:57 6:58 6:64 6:75 7:10 7:30 8:12 8:14 8:30 10:15 10:16 11:2 11:11 11:33 11:35 11:47 11:49-50 11:53 11:53-54 11:54 12:1 12:1-2 12:1-9 12:3 12:5-6 12:24-25 12:26 12:32

12:36 13:1-15 13:4 13:16 13:20 13:25 13:26 13:27 13:30 14:2 14:6 14:27 15:1 15:16 15:26 16:13 16:23 17:1 17:1-11 17:3 17:7 17:9 17:11 17:20 18:1 18:4-5 18:35 19:1 19:6 19:15 19:19-20 19:23-24 19:26 19:27 19:30

364 18 214 327, 328 293 226 309 287 96 427 158 444 262 427, 444 332, 386 349, 379 362 333 349 309 349, 373 344 292 291 352 123 216 120 273 273 398 240 240 238, 300 238 238 238 269, 270 270 246 346 264, 273 324 333 125, 381 357

19:34 19:39-40 19:40 20:1 sq 20:5 20:6-7 20:11 20:14-18 20:15-17

505

291 267 243 138 138 117 348 293 346 401 147, 294, 297, 404 117, 138, 319, 481 251, 333, 352 147, 199 229 229 147, 214 268 303 231, 401, 430 404 119 268, 286 119 390 110 299 392 405 405 66 187 417 402, 417, 457 60, 295, 404, 405, 417 83, 123, 253, 363, 407 410 242 449 299 439 440 439 141

Index of Biblical Citations

20:17 20:19 20:19-23 20:20 20:21 20:22 20:22-23 20:23 20:24 20:26 21:19

Acts of the Apostles 1:1 1:1 sq 1:4 sq 1:8 1:9 1:11 2:1-4 2:2 2:3 4:32 4:34-35 5:3 6:6 11:17 11:18 13:46 20:7 28:10 Romans 1:9 2:6 4:25 5:5 5:11 6:9 6:10 6:19 8:17 8:24 8:29 8:30

8:32 8:34 9:19 10:7 10:10 10:14 10:15 12:1 12:15 12:19 13:11 15:8 16:16

422 258, 322, 448, 449, 454, 461, 481 141 138, 477 139, 175, 449, 461 461 286 456 214 481 202

1 Corinthians 1:17 1:23 2:8 2:9 2:15 3:9 3:11 5:6 5:7 5:7-8 5:10 9:11 9:13 9:24 9:27 10:1 sq 10:4 10:13 10:17 11:20-21 11:23 11:26 11:27 11:27-29 11:28 11:29

199 490 468 487 104, 229, 490 229, 481 60 487 487 304 262 423 489 207 207 198 343 260 164 164 372 304, 462 147, 206 453, 471 401 416 439 309 388 373

12:4 12:11 12:30-31 13:8

506

299, 381, 388 277, 303 428 216 206, 216, 225, 357 246 196, 233 58, 239 173 205 87 163 462, 465 234 206 406 177, 422 369 246 53 334 79, 456 335 310 199 199 312 431 380 82, 253 362, 424 348, 373, 452 361 52, 329 380 240, 427 302 379 58, 78, 346, 349, 379 169 18 305 397

Index of Biblical Citations

13:12 15:6 15:7-8 15:22 15:41 15:51

331, 430, 439 336 336 381 401 231

2 Corinthians 1:3 3:5 3:6 3:14-15 6:2 6:7-8 9:7 12:9 12:10 13:11

483 246, 321 113, 163, 373 200 213 143 237 113, 310 310 465

Galatians 3:22 4:4 5:17 5:22 6:10 6:14 Ephesians 1:21 2:1 sq 2:2 2:6 2:14 2:15-16 2:20 3:14-15 4:3 4:5 4:8 5:2 5:14 5:23 6:12 6:13 6:14-17 6:15

82 227 431 319 309 103, 206 280 457 279 169 116, 117, 131, 273 267 273, 337 421 305 226 381 299 245 262, 469 99, 101 443 100 76

507

Philippians 2:6 2:7 2:8 2:9 2:10 2:11 2:13 4:4

274 107, 267 267, 300, 412, 457 257, 412 278, 288, 357 67 271 175

Colossians 1:16 1:20 2:3 3:1 3:2 3:5 3:11 3:17

227, 280 131 120 275 275 58 275 199, 308

1 Timothy 1:5 2:1 2:1-2 2:2 2:5 4:1 4:8

387 73, 417 305 304 72, 147, 256 118 424

2 Timothy 2:3 2:12 2:19 4:7 4:22

164 439 307 180 136

Titus 1:15

58, 59

Hebrews 1:3 1:6 1:14 4:3 5:1 5:6

318 86, 485 278 308 301 52

Index of Biblical Citations

5:7 7:1 sq 7:2 7:3 7:19 8:8 9:11 9:12 9:13 9:14 9:17 9:18 10:38 11:6 12:1 13:9 James 1:12 1:13 1:14-15 1:17 2:26 4:15 5:16 1 Peter 2:21 3:22 5:8 5:9 1 John 1:8 2:1 2:2

4:16 4:18 4:19 5:7

147, 277 202, 332 389 389 203 195 92 299 80, 82 301 362 363 373 119, 246 79 53

Revelation 1:4 1:5 1:8 1:12-13 3:11 3:20 4:8 5:1 5:2 5:2-5 5:5 7:4 7:16 7:17 8:3 8:3-4 8:4 8:5 12:1-2 13:8 14:2-3 14:3 14:4 17:15 19:1 19:6 21:4 22:17 22:18 22:20

424 424 424 217, 447 357 97 268 372 386 377 204 401, 420 277 57, 277

508

349 471 327, 328 226 305 451, 456 210, 248 97 416 18 286 101 166 116 382 397 453 174 112, 120 265, 394 146 112 237 328, 388, 458 284 273 402 253 176 363 180, 398, 449, 453 416 53 137, 149

INDEX of SOURCES

(Ps.-)Alcuin Liber de divinis officiis c. 40

371, 393

Amalarius of Metz Liber officialis 3.9.4 Ambrose De mysteriis 9.53 De officiis ministrorum 1.19 De sacramentis 4.4.14 4.5 In Epist. Beati Pauli ad Corinth prim. c.14 Augustine Ad inquisitiones Ianuarii Ep. 54.1 Ep. 55.6 Ep. 55.35 Ad Paulinum Nolanum Ep. 149.12 Ep. 149.2.12-16 Confessionum libri XIII 7.10 Contra Epist. Parmeniani 2.13.28

De civitate Dei 21.9 445 De cura pro mortuis gerenda 4.6 397 De Genesi ad litteram 5.19 65 12.35 460 De vera religione 35.66.15 199 De verbis Apostoli Sermo 169.11.13 321 Enarrationes in Psalmos Ps 22:2 409 Ps 78:1 394 Ps 89:1 68 In Ioannis Evangelium Tractatus 5.17 59 19.6 225 25.12 230, 234, 349, 357 26.1 230, 234, 349, 357 48.3 225 Sermo 132A 343

137

341 233 384 329 137

379 64 237 453 73 255 59

509

(Ps.-)Augustine Sermo de mysteriis baptismatis Sermo

230

Bede In Epistolam II Petri 2.15-16

233

INDEX of SOURCES

(Ps.-)Bede Poenitentiale c. 20 Bernard of Clairvaux Ex Persona Eliae Monachi ad parentes suos Ep. 111.3 Super Cantica Canticorum Sermo 13

Flavius Josephus The Latin Josephus I: The Antiquities 3.6.6 56, 247, 282

368

Gregory the Great Dialogi II 3.34 183 4.60.3 393 Hom. in Evangelia 1.1 282 26.1 243, 342, 371 30.2 322 34.10 282 Moralia in Iob 22.14.28 260 23.13.24 233 Registrum Epistularum 4.41 59 5.37 59 6.5 59 9.26 129, 154, 415 Regula Pastoralis 1.10 59 1.11 233 2.2 60, 78

432 57

(Ps.-)Bernard of Clairvaux Unknown work 110 Bernoldus of Constance Micrologus c.5 154 c.12 329, 330 Bonaventure Commentaria in Quatuor Libros Sententiarum 1.15 432 Burchardus of Worms Decretum 3.227 266 5.6 370, 403 5.8 333 Cassiodorus In Psalterium expositio Ps 74, v.8 Cyprian Ad Caecilium Ep. 63.17 De Dominica oratione c.31 (Ps.-)Dionysius Hierarchia caelestia 10.1-2

Hildebertus Cenomanensis Diversorum Sacrae Scripturae locorum moralis Ex Nov. Test. 453

362

Hugo a S. Charo Tractatus super Missam Tert. part. Miss.

366

Huguccio of Pisa Summa decretorum Ad De cons. D.2 c.54

274

453

64

Innocent I Ad Decentium Episcopum Eugubinum Ep. 25.1 463

283

510

INDEX of SOURCES

Innocent III De missarum mysteriis 2.5-11 2.18 2.20 2.27 2.17 2.32 2.48 2.49 2.62 3.1 3.5 3.10 3.11 4.9 4.11-12 4.21 4.30 4.35 5.1 6.4 6.5 6.9 In solemn. dedicat. eccles. Sermo 27 Isidore of Seville Etymologiae 1.38.1 6.2.43 6.16.1 6.19.1 6.19.4 6.19.24-25 6.19.26-27 6.19.29 6.19.31 6.19.30-32 6.19.33-34 6.19.35 6.19.36 6.19.37 6.19.38 6.19.39-42 6.19.42

6.19.57 7.1.7 7.2.10 7.2.42 7.5.1 7.5.6 7.5.9 7.5.10-11 7.5.12 7.5.13-14 7.5.15 7.5.16 7.5.18 7.5.19 7.5.20 7.5.21 7.5.22 7.5.23 7.5.24-25 7.19.22 7.19.23 9.3-4 12.1.12 13.4.1-3 19.33.1-3 20.2.15 20.3.1 20.5.5 20.6.15 20.8.6

95 87 132 155 159 177, 178 210 218 278 292 305 314 317, 318 343 344 359 364 371 384 458 463 468, 469 318

190 194 291 87 71 238 301 248 332 249 249, 331 250 250 250 248, 331 377 371

Jacob of Voragine Legenda Aurea c.13 c.26.1 c.46.11 c.53 c.181.2 Jerome Ad Rusticum monachum Ep. 125.11 Comment. in Amos 2.5.13 Comment. in Esaiam 1.1-2

511

218 287 377 457 278 278, 279 279 279 279, 280 279 280 280 281 281 280 280 281 281 281 288 288 421 457 422 90 427 251 256 251 332

364 129 341 111 188

430 185 282

INDEX of SOURCES

Comment. in Osee 3.13 (Ps.-)Jerome Martyrologium Hieronymianum Opusculum de septem ordinibus Ecclesiae Ep. 12.5 Ep. 12.6

c.59 c.62 c.65 c.66 c.86 c.92 c.143

301

314

Missel romain MS Avignon

467 489

151

Ordinarium of Innocent III Ord. Miss. 74, 85, 92, 105, 106, 151, 318, 320, 356, 443, 451, 463, 464, 472, 490

Johannes Baptista de Bertis Sacrificii missae resolutiones morales 437 John Beleth Summa de ecclesiasticis officiis c.35a c.39a addit. 42aa c. 42b c.47a c.51 c.51e c.121f c.134Bu

104 60 60 318, 413 460 314 188

Ordines Romani Ordo 5.24 Ordo 6.25 Ordo 19.36

89 194 311 331 428 64 65 63 64

170 170 70, 88

Osbertus Epistola de morbo et obitu Hugonis Prol. 341 Paschasius Radbertus De corpore et sanguine Domini c.4 58, 328, 394

Lanfranc De corpore et sanguine Domini c.13 444 c.20 481 Liber Pontificalis c.7 80, 329, 330 c.8 70, 285 c.9 60, 130, 133 c.27 70 c.28 435 c.34 129 c.35 219 c.39 86 c.41 205 c.42 157 c.45 52, 75, 87, 107 c.47 389 c.51 154, 284, 295

Pelagius I Ad Episcopos Tusciae Ep. 5 [olim 6] Peter Damian De abdicatione episcopatus 19.3 De bono suffragiorum 33.4 Peter Lombard Sententiae 2.9.1 3.23.c.4 s.1

512

305

65 65

283 225

INDEX of SOURCES

Petrus Chrysologus Sermonum collectio Sermo 127

223

Petrus Comestor Historia Scholastica Exodus c. 47 Exodus c. 49 Evang. c. 49

56 247 428

H9 H 10

324, 325 327, 330, 332, 336, 337, 342, 344, 346, 348 , 350, 359, 360, 361, 362, 377, 379, 380, 405, 473 H 11 381, 382, 383, 385 H 12 387, 389, 391 H 13 72, 114, 295, 319, 390, 391, 393, 396 H 13 bis 396, 397, 398 H 14 295, 400, 401, 402, 403 H 15 403, 405, 408 H 16 405, 406 H 17 74, 411, 413 H 18 289, 420, 423 H 19 73, 434, 443 H 20 319, 443, 456 H 33 149 H 65 149 H 82 149 H 98 149 H 140 149 H 224 149 H 329 150 H 357 151 H 433 149 H 526 150 H 535 150 H 658 151 H 538 150, 480 H 719 374 H 805 Sacramentarium, Supplementum Anianse Sp 1138 149 Sp 1437 152, 153 Sp 1451 153

Pontifical romano-germanique du xe siècle 92.24 170 Quintilian De institutione oratoria 6.1.1

346

Robertus Paululus De caeremoniis, sacramentis, officiis et observationibus ecclesiasticis 2.11 130, 133, 219 Rupert of Deutz Liber de divinis officiis 2.21

182

Sacramentarium Engolismensis A 1765 396 A 2294 149 Sacramentarium Fuldense F4 314 F 12 396 F 1009 152 F 2591 156 F 2593 374 Sacramentarium, Hadrianum H3 268, 272, 274, 276, 277, 278, 283, 284 H4 274, 285, 287 H5 69, 74, 294, 299, 300, 303, 304, 319 H6 303, 304, 307, 308, 309, 310 H7 290, 304, 311 H8 290, 316, 318, 319, 382

Sicardus of Cremona. Mitrale seu de ecclesiasticis officiis summa 3.2 86, 265 3.6 292, 298, 301, 313, 335, 413, 415 3.7 455

513

INDEX of SOURCES

3.8 3.9 Smaragdus of St. Mihiel In Collectiones in Epistolas et Evangelia In Natal. Sanct. Plur. Martyr.

Walafrid Strabo Glossa Ordinaria, Evang. Secundum Matth. 6.9 432

483 63

William of Auxerre Summa de officiis ecclesiasticis Bk 1 132, 276, 450, 453 Bk 1 160 Bk 2 268

465

Thomas Aquinas Aristotle: On Interpretation 351 In Aristotelis libros Peri Hermeneias Expositio 2, Lect. 4.109 353 In Aristotelis librum de anima Comment. 1.5 450 Virgil Aeneidos 7.133 Eclogae 8.75

William Durand Pontificale 3.18.15 3.18.17 3.18.38 3.19.4 3.19.17 3.19.23 3.20.3 3.20.5 3.20.6 3.24.1-2 3.24.3 3.25.3-8 3.25.9 3.25.10 3.25.12

249 155

514

91 91 239-240 112 268 489 211 459 454 222 224 455 443 455, 489 489

Index of Legal Sources

Corpus Iuris Canonici D.2 c.72 D.3 c.1 D.4 c.73 D.12 c.11 D.12 c.12 D.23 c.25 D.25 c.1 D.43 c.1 D.45 c.9 D.46 c.1 D.49 c.1 D.50 c.32 D.70 d.p.c.2 D.75 c.4 D.76 c.12 D.81 c.15 D.90 c.10 D.93 c.14 D.93 c.23 C.1 q.1 c.16 C.1 q.1 c.30 C.1 q.1 c.84 C.1 q.1 c.87 C.1 q.1 c.97 C.1 q.1 d.p.c.97 C.2 q.7 c.31 C.7 q.1 c.15 C.11 q.3 c.23 C.11 q.3 c.76 C.26 q.6 c.3

73 291 230 379 237 121, 243 252 233 71 233 233 252 284 60 60 58 426 467 467

C.32 q.2 c.9 C.35 q.2 c.8 C.35 q.3 c.9

359 71 71

De pen. D.5 c.8

426

De cons. D.1 c.1 De cons. D.1 c.2 De cons. D.1 c.11 De cons. D.1 c.12 De cons. D.1 c.13 De cons. D.1 c.14 De cons. D.1 c.30 De cons. D.1 c.46 De cons. D.1 c.47 De cons. D.1 c.48 De cons. D.1 d.p.c.50 De cons. D.1 c.51 De cons. D.1 c.52 De cons. D.1 c.54 De cons. D.1 c.59 De cons. D.1 c.60 De cons. D.1 c.63 De cons. D.1 c.67 De cons. D.1 c.68 De cons. D.1 c.71 De cons. D.1 c.72 De cons. D.1 c.73 De cons. D.2 c.1 De cons. D.2 c.2 De cons. D.2 c.5 De cons. D.2 c.7

353 59 371 58 59 58 233 68 185 190 489

515

63 63 69 69 69 69 70 241 53 60 60 61, 67 60 61, 73 125 125 234 71 205 284 397 397 253 366 409 348, 367

Index of Legal Sources

De cons. D.2 c.8 De cons. D.2 c.9 De cons. D.2 c.12 De cons. D.2 c.16 De cons. D.2 c.22 De cons. D.2 c.23 De cons. D.2 c.27 De cons. D.2 c.34 De cons. D.2 c.37 De cons. D.2 c.38 De cons. D.2 c.42 De cons. D.2 c.47 De cons. D.2 c.54 De cons. D.2 c.55 De cons. D.2 c.65 De cons. D.2 c.67 De cons. D.2 c.70 De cons. D.2 c.71 De cons. D.2 c.72 De cons. D.2 c.73 De cons. D.2 c.93 De cons. D.2 c.94 De cons. D.2 c.97 De cons. D.3 c.20

255 463 360 462 452, 470 62 369 481 444 341 343 230, 234, 368 64 329, 384 487, 489 347 343 380 58, 328, 394 371, 393 62 370 70 80

De cons. D.4 c.6 De cons. D.4 c.126 De cons. D.4 c.127 De cons. D.5 c.13 De cons. D.5 c.24 De cons. D.5 c.39 De cons. D.5 c.40 De cons. D.12 c.11

352 82 81 154, 491 237 221 221 379

X 1.17.6 X 3.40.3 X 3.41.4 X 3.41.6 X 3.41.8 X 3.41.12 X 3.41.43 X 5.33.30 X 5.38.10 X 5.40.10

68 84 133, 224 372 364 61 254 70 215 70

Corpus Iuris Civilis Dig. 1.2.1 Dig. 2.13.10 Dig. 18.1.9

516

78 262 367

Index of Liturgical Texts

Accipiens et hunc preclarum calicem Accipite et manducate Adsit nobis quesumus Ad te levavi Agnus Dei Alma Redemptoris Asperges me, Domine Ave Maria Ave regina celorum Ave rex noster benedictus Benedicamus Domino Benedicamus Patrem et Filium Benedicite Benedictam, adscriptam, ratam Benedictus Benedixit

Da nobis, quesumus Domine, salute mentis Da propitius pacem De profundis De tuis donis Dedit Deus qui ad eternum Deus qui corda fidelium Deus qui de Beate Marie Virginis Deus qui humiliatione Deus qui nos redemptionis Deus qui salutis eterne Deus qui virginalem aulam Deus tu conversus Diesque nostros Dignum et iustum Domine Dominus noster Domine Iesu Christe Fili Dei Domine Iesu Christe, qui dixisti Apostoli Domine, non sum dignus Domine refugium Dominus dixit ad me Dominus vobiscum

361 348 150 85 456 188 82 188 66 106 74, 482 484 490 325 181 337

Calicem Domini accipiam 472 Cherubin quoque Seraphin 278 Chorus nove Ierusalem 189 Christe, miserere nobis 458 Christi filii tui 382 Communicantes 290, 304, 311, 435 Corpus Domini custodiat 472 Crucem tuam adoramus 318 Cum Iohanne, Stephano 402

Dona eis requiem Dona nobis pacem

517

149 319 183 385 344 150 150 149 150 150 150 151 112 318, 319 274, 276 89 151 320, 463 472 88 89 134, 144, 268, 273 459 319

Index of Liturgical Texts

Ecce adest de quo Ecce veniet propheta magnus Elevatis oculis in celum Equum et salutare que et Unigenitum Est tibi Deo Patri Et dormiunt in somno pacis Ex ore infantium Excita Domine potentiam tuam Fiat commixtio Fidelium Deus omnium conditor Flectamus genua Fregit Gratias agamus Domino Deo Gratias agens Habemus ad Dominum Hagios Athanatos Hanc igitur oblationem

Laudans invocabo Dominum Laudant angeli Laudate Libera nos, quesumus Domine Lux eterna luceat eis Domine

89 92 336 284 406 397 89

152 135 342

Martine par Apostolis Memento, Domine, famulorum Memor sit Dominus Mentes nostras quesumus Mittat tibi Dominus auxilium

274, 276 336

Necnon ab inferis resurrectionis Nobis quoque peccatoribus

274 67 290, 316, 382, 435 300, 408

Non murmur resonat Nos servi tui Nos tibi semper et ubique Novi et eterni testamenti Nunc scio vere

151 443

Hec dona, hec munera Hec quotienscumque feceritis 379 Hoc est corpus meum 350 Hostiam puram, hostiam 294, 383, sanctam 408 Humiliate capita vestra 135, 463 Humiliate vos ad benedictionem 455

Offerimus preclare maiestati tue Offerimus tibi Domine Omnipotens sempiterne Deus qui primitias martirum Omnipotens sempiterne Deus qui vivorum Omnipotens sempiterne Deus respice Omnium circumstantium Orate fratres Orate pro me fratres

Illumina quesumus 150 Immola Deo sacrificium 268 In mei memoriam facietis 380 In primis que tibi offerimus 303 Intercedente beata 434 Ipse tibi 150 Ite missa est 74, 139 Iube,hec preferri 67-68, 275, 393 Iubilate 183 Iudica me Deus 107

Pax Domini Peccatoribus Per eum qui venturus est iudicare

518

472 277 183, 490 73, 74, 319, 434 261 224 74, 304, 307 268 150 268 382 69, 295, 400 270 385 276 362 88 385 252 150 156 151 304 141, 482 268 319, 443 401 153

Index of Liturgical Texts

Sanguinis dilectissimi Filii tui 327 Sed et in celos 382 Sed et plebs tua sancta 382, 385 Sed libera nos a malo 423 Servitutis nostris 316 Sic transeamus per bona temporalia 126 Sicuti accepta habere 387 Similique modo 359, 408, 473 Simon Bar-Jona 188 Sit nomen Domini 489 Spiritus Domini replevit 88 Spiritus Sanctus superveniat in te 268 Sumite vinculum pacis 463 Supplices te rogamus 295, 299, 319, 390 Sursum corda 274 Suscipe Sancta Trinitas 151, 267 Suscipe Sancte Pater 252 Suscipiat Dominus sacrificium 268 Tam beate passionis 381 Te Deum laudamus 133, 482 Te igitur clementissime 74, 294, Pater 435 Tibi reddunt vota sua 303, 310 Tu Deus quesumus 324

Per eundem Dominum nostrum 442 Per ipsum 405 Per quem hec omnia 403 Perficiant in nobis 374, 480 Placeat tibi Sancta 151, 320, 490 Postea quam cenatum est 360 Preceptis salutaribus 74, 411, 413 Presta ut hoc tui corporis 374 Priusquam montes fierent 88 Propitio ac sereno vultu 387 Protector in te sperantium 149 Pro Ecclesia tua sancta Catholica 303 Pro redemptione animarum suarum 304 Pro quibus tibi offerimus 308 Pro se suisque omnibus 304 Puer natus est 88, 89 Qualis Pater 181 Quam oblationem 324, 408 Quare fremuerunt 89 Qui cum signo fidei 397 Qui pridie quam pateretur 74, 326, 330, 408 Qui pro vobis et pro multibus 377 Qui tecum vivit et regnat 148 Quid retribuam 472 Quorum sollempnitas hodie 314 Quorum tibi fides cognita est 308 Requiescant in pace Rex Omnipotens Sacrosanctum Filii tui corpus Salus populi ego sum Salve Regina Sancti Spiritus adsit Sanctificas, vivificas, benedicis Sanctum sacrificium Sanctus, sanctus, sanctus

Unde et memores 294, 381, 383 Uno cum famulo tuo Papa 304 Ure igne 150 Ut quotquot ex hac altaris 391 Uti accepta 319

482, 484 188

Veni Domine et noli tardare 85 Veni redemptor gentium 128, 337 Veni Sancte Spiritus 189 Vere dignum 272, 276, 435 Vexilla regis prodeunt 103 Vidi aquam 83 Viri Galilei 88

391, 408 309 188 188 405, 409 389 274

519

Name Index

Damasus, Pope, 86, 178, 218, 219 (Ps.-)Dionysius, 283

Alcuin, 64 Agapitus I, Pope, 104 Alexander I, Pope, 80, 253, 255, 329, 330 Alexander III, Pope, 68 Ambrose, 111, 137, 175, 233, 329 Anacletus, Pope, 125 Anastasius I, Pope, 205 Aristotle, called “the Philosopher,” 352 Arnold of Brescia, 53, 59 Athanasius of Alexandria, 219 Augustine, 58, 59, 68, 73, 74, 156, 177, 199, 225, 234, 255, 321, 328, 343, 347, 379, 394, 397, 409, 445, 453, 460

Eusebius, Pope, 241 Felix I, Pope, 70 Gelasius I, Pope, 50, 154, 175, 284, 295, 452 Geminianus, 129 Gilbert of Tournai, 153 Gregory the Great, 52, 59, 60, 72, 78, 88, 89, 129, 154, 175, 177, 178, 183, 233, 260, 282, 318, 322, 341, 371, 393, 413, 415, 481 Gregory III, Pope, 314 Gregory VII, Pope, 58 Gregory X, Pope, 221, 222

Basil of Caesarea, 53, 128 Bede, 233, 368 Berengar, 343 Bernard of Clairvaux, 57, 110 Boniface, archbishop of Mainz, 64 Boniface II, Pope, 70 Burchardus of Worms, 266, 333, 370, 403

Hadrian I, Emperor, 54 Hermannus Contractus, 188 Hilary of Poitiers, 132 Huggucio, 64 Hugh of St. Victor, 341 Innocent I, Pope, 157, 397, 463 Innocent II, Pope, 426 Innocent III, Pope, 52, 95, 132, 133, 157, 177, 343, 344, 359, 371, 384, 469 Isidore of Sevile, 190, 331

Charlemagne, 64, 364 Charles the Bald, 364 Celestine I, Pope, 52, 75, 87, 107 Clement I, Pope, 305 Cyprian, 366 Cyprian, misnamed as pope, 81

520

Name Index

Peter Comestor, 177 Peter, bishop of Compostela, 188 Prosper of Aquitaine, 444

James, the Brother of the Lord, 53 James, son of Alpheus, 53 Jerome, 177, 178, 185, 237, 282, 314, 430, 467, 489 John, 4th century Martyr, 314 John Chrysostom, 223, 437 Josephus, 247, 282 Julius I, Pope, 367

Robert II, King of France, 188-189

Leo I, Pope, 63, 266, 318, 341, 389 Leo II, Pope, 463 Lucius, Pope, 125

Sergius I, Pope, 452, 460, 470 Sicardus of Cremona, 63 Sixtus I, Pope, 70, 241, 285 Soter, Pope, 67, 121, 243 Silvester I, Pope, 129, 314 Symmachus, Pope, 132-133

Nicholas I, Pope, 188 Nicholas II, Pope, 343

Telesphorus, Pope, 60, 130, 132, 133, 182

Marcellinus, Pope, 314 Mark I, Pope, 219 Martin I, Pope, 70 Michael VIII Palaeologus, called “the Roman Emperor,” 221

Urban II, Pope, 284 Vigilius, Pope, 70 William of Auxerre, 160, 177, 276, 453

Notker of St. Gall, 187 Paul, 4th century Martyr, 314 Pelagius I, Pope, 60, 284, 305

521

Index of Subjects

bells: rung at the elevation of Body and Blood of Christ, 358; rung during processions, 103; symbolism, 99, 100, 104 bread, unleavened, for Eucharist, 334-335

ablution, of the chalice, 63-64, 363, 368, 369, 472-473 ablution, of the hands, 474-476 acetum, or vinegar, debate over its validity as wine for Mass, 367 actio causa, or “cause for action,” 70, 290 Agde, Council of, 154, 489, 491 ador, or “coarse wheat,” 332 agnus, or “lamb,” etymology, 457 agresta, acidic juice from green grapes, 367 Alleluia: etymology, 176, 177, 179; symbolism, 69, 132, 168, 172-173, 176-178, 180-185 ambo, etymology, 202 Amen, etymology, 137-138, 148-149 ampulla, or “flask,” etymology, 256 Ancyra, Council of, 252 Angel of Great Counsel, as reference to Christ, 130, 265, 395 Angels: etymology, 278; names assigned, 279-281; nine orders of, 127-128, 278, 281 aqua, or “water,” etymology, 251 Archangels, etymology, 279 Ark of the Testament, 55 Arnoldist heresy, 53, 158, 248 astrolabe, navigational device, 188 azymitas, Latin term for unleavened bread, 335

“Calendar bread,” offered to parish priests, 262 candles, symbolism when lit, 93-94, 99, 193, 200-201, 209, 358 Canon: etymology, 291; number of parts, 297-298 cantum gravem et asperum, or “grave or fierce chant” of the Gradual, 172 capsa, or “cases” for consecrated hosts, 99 captatio benivolentie, as rhetorical device, 86, 417, 421 Carthage, Council of, 63, 71, 234, 489 celum, or “heaven,” etymology, 422 cena, or “meal,” defined, 53 censer, symbolism, 55, 57, 83, 94, 112114, 119-120, 199-200, 210, 238, 256, 265, 311 ceremonie, or “ceremonies,” etymology, 250 Chalcedon, Council of, 220 Châlons, Council of, 397 Cherubim, etymology, 281

522

Index of Subjects

Gradual: etymology, 172-173; symbolism, 69, 171-174, 178, 180, 183, 185, 186 Gradual Psalms, fifteen, 123, 172 grape clusters, blessing on altar, 403 gravem accentum, or “heavy intonation” for readings, 162 gravem et grandisonum cantum, or “grave and high-sounding chant” of the Offertory, 237 Greek readings of Epistle and Gospel on solemn feast days, 67

Cherubin, meaning of name, 282 Collect, etymology, 154 comb of the priest, symbolism, 78 Compline, liturgical office, 216 conficere, or “confect,” verb for consecration of the Eucharist, 337 Constantinople, First Council of, 219, 221 corporal linen, 241-244 Creed: Apostles, 218; Athanasian, 219; Nicene, 219 deadly sins, seven, 419 Dominica in albis, 284 dulia, or “veneration,” 113, 317 duplex days, or days of double feasts, 61

hands of the priest: symbolism of elevation, 131, 157-158, 217-218, 274, 381-382, 406, 414-415, 479; symbolism of crossing, 392-393; symbolism of joining, 109-110, 472; symbolism of resting on the altar, 271, 322, 414, 458, 487-488 holocaustum, or “holocaust,” etymology, 250 Hosanna, etymology, 288 hostia: as “victim,” 72, 120, 124, 249, 383; etymology, 331-332

eagle, as Gospel symbol, 203, 212 elevation of host and chalice, symbolism, 357, 378, 410-411, 448 elevation of voice in chanting, symbolism, 165 Ember Days, 60, 164, 185, 480 Embolism, defined, 7, 235, 434-435 Ephesus, First Council of, 221 Epistle, etymology, 159 epyusion, or “supersubstantial,” with reference to the Lord’s Prayer, 428 Eucharist, etymology, 331 eulogia, or “blessed bread,” 463, 492 Evangelium, or “Gospel,” etymology, 194

immolatio, or “immolation,” etymology, 249, 332 incense, symbolism, 94, 101, 112-115, 119, 120-121, 199-200, 206, 210211, 238, 256, 264-265, 266, 316, 394, 403, 466 infra actionem, or “within the action,” 291 Introit: etymology, 87; symbolism, 68, 85-87, 89, 90 iubilus, definition, 178 iudicium purgationis, or “judgment by ordeal,” 84

faldistorium, or “ceremonial stool,” 245 fanon, or “cloth,” 257 far, or “coarse meal,” 332 ferta, or “oblation cake,” 238 Filioque clause, 220-221

Judas, whether he received the Eucharist, 345-347

Gabriel, Angel, etymology, 279 gerarchia, or “hierarchy,” etymology, 283

Kyrie eleison, etymology, 127

523

Index of Subjects

neuma, definition and use, 178, 180, 187, 189, 237, 351 neumatizing, Sequences, 190 Nicea, First Council of, 219-220, 467

Lateran basilica, liturgical practices, 157, 459, latria, or “adoration,” 113, 316 legatio, or “embassy,” 72 libamen, or “sacrificial offering,” 249 libatio, or “libation,” etymology, 249 Lyons, Second Council of, 221-222

oblatio, or “oblation,” etymology, 249 Offertory, etymology, 238 Office of the Dead, 261 officium Misse, or “office of the Mass,” defined, 51, 122, 168 oratio, or “prayer,” etymology, 146 oratorium, definition, 70 Orléans, Council of, 370, 482, 487, 489

Mainz, Council of, 70 manaschasum, michnasim, Hebrew word for “breeches,” 77 manipulus, or “maniple,” as covering for Eucharistic bread, 257 manipulus stupe, or “sheaf of oakum,” burned in the middle of the choir, 97 manutergium, or “hand towel,” 79 mappa, or “white napkin” for the corporal, 244 mapula, or liturgical “canopy,” 96 mapularii, or “ministers who carry the canopy,” 96 Mass: imitates a legal proceeding, 70; location in church where it must be celebrated, 70; number of parts, 74, 297-298; of catechumens, 71; of the faithful, 72; private, 255 Mass for the Dead, 62, 65, 133, 152, 153, 156, 167, 203, 211, 266, 454, 459, 464, 469, 484, 490 Michael, Angel, etymology, 279 Missa, etymology of term 72 Missa sicca, or “dry Mass,” 62 missio, or “dispatch,” 73 misterium, or “mystery,” etymology, 371 mola, or “millstone” of the altar, 249, 331 mule, that carries the pope’s chapel, 358 mustum, or “partially fermented wine,” 367

palla, or “pall,” etymology, 244 panes propositionis, or “presence bread,” 247, 444 panis, or “bread,” etymology, 251, 427 paten: etymology, 258; used to make signs of the cross, 440-441 pater, or “father,” etymology, 421 penance, for priest not properly celebrating Mass, 369-370 perfusio, or “ablution,” 64, 472 planarii, or “cases” for the Epistles and Gospel books, 99 planeta, or “chasuble,” 266 praetorium, 70 Preface, called an “angelic hymn,” 273 primicerius, or “headmaster of the choir,” 98, 486 Prime, liturgical office, 216 processions: four solemn, 104; order and symbolism, 91, 92, 95, 98, 99-106, 154, 161, 201 propitiatorium, or “propitiary,” 56, 57 prosa, or “prose,” etymology, 190 Purgatory: as place of purification, 399, 444-446, 452, 453; prayer for those suffering there, 261, 398, 451; Sunday as a day of relief for those in Purgatory, 65

navicula, or “incense boat, “114

Raphael, Angel, etymology, 279

524

Index of Subjects

sudarium, or “head cloth” of Christ, 242-243, 439 sustentatio, or “sustaining” the pontiff for ritual procession, 101, 157, 415 Symbolum, or Creed, etymology, 216, 218

Rationale, as title for this liturgical exposition, 327 rationale iudicii, or “breastplate of judgment,” 55, 313 recapitulatio, as rhetorical device, 346 Responsory: etymology, 173-174; symbolism, 172, 174-175, 181 Rogation days, 214 Rome, Diocese of, particular liturgical customs, 95, 100, 105, 154, 193, 198-199, 225, 255, 256, 262, 356, 436, 449, 452, 455, 458, 469, 486 Rouen, Council of, 266

thuribulum, or “censer,” 112 thuriferarium, or thurifer, 91 Toledo, Council of, 68, 73, 353 Tractus, or Tract, etymology, 182-183 transubstantiation, definition and requirements for validity, 351, 353, 355, 366, 367, 369, 384, 387, 395, 403 tripudium, or ritual dance, 217 Trisagion, or “Thrice Holy” hymn, 67 Trope: definition and etymology, 89, 90; sung in the place of Psalms, 89 tunicam superhumeralis, or “robe of the ephod,” 55

Sabaoth, etymology, 287 Sabbato in albis, 179 sacramentum, or “sacrament:” etymology, 227, 372; as a “sign,” 373, 376-377 sacrificium, or “sacrifice,” etymology, 248 Saint Mary Major, Church: papal Mass, 449; stational liturgy, 105-106 Sancta sanctorum, or “Holy of Holies,” defined, 54 secretella, or “little secret,” 156, 235 secretellas, or “secrets,” 62, 268 segola, or “extraordinary,” etymology, 428 Septuagesima, as liturgical season, 133, 179, 182-183, 184 Sequence: etymology, 190; symbolism, 172, 180, 185, 187, 189, 190 Seraphim, etymology, 281 Seraphin, meaning of name, 282 Sexagesima Sunday, 214 scrinium, or “relic case,” 99 shittim wood, for the Ark of the Covenant, 373 species, or “Eucharistic elements,” 73 spider in the chalice, before or after consecration, 367 stational liturgy, in Rome, 95, 100, 105,154

Uriel, Angel, etymology, 280 viaticum, as description for the Eucharist, 331 versus, or “verse,” etymology, 180 Vicar of Christ: as title for bishop, 138, 245-256; as title for pope, 102, 194-195; as title for priest, 447 victime, or “victims,” etymology, 249 vinum, or “wine,” etymology, 251 virtues: four cardinal, 120, 242; seven, 101, 418; three theological, 242 voce inferius deflexa, or “inflected lower voice,” for readings from the Prophets, 164-165 vox non significativa, or vocal sound that does not signify, 189 washing of priest’s hands, origin and symbolism, 79 Wine, necessity of its use for the Eucharist, 354-355 zona, or “cincture,” 90

525